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Full text of "Jews must live; an account of the persecution of the world by Israel on all the frontiers of civilization"

JEWS 
MUST 
LIVE 




AN- AOTUNT ■ VP-T11E*7ERSEa]TlON -UP-THE- 

WUKU7- KY- ISRAEL-AN -ALL • Hi b TOMTIEKS'OP 

XTIVILiZATfUN 



THE- GULDEN HIND PRESS IMC 



C70276 



I KW S MUST 1.1 V I 



Copyright, 1934 

by 

The Golden Hind Press, Inc. 






To the First Generation of 
Jews that Will Learn How to 
Pronounce My Name Softly 



i 



CONTENTS 

I. Prologue: The Genesis of Jew-Hatred . . 11 

II. The Jew-Hatred of Genesis 25 

III. Is Monotheism a Purely Jewish Conception . 41 

IV. Jew-Hatred as a National Instinct ... 55 
V. Leolom Tickach: Always Take 69 

VI. The Bringing-up of the Little Jew 85 
VII. What have the Jews Contributed to American 

Culture? 99 

VIII. The Jew in Business HI 

IX. Judaism is not a Misfortune to the Jews Alone 127 

X. The Jew as a Lawyer 143 

XI. The Jew as a Physician 161 

XII. The Jew and the Land 175 

XIII. The Life and Death of William Faro . . 189 

XIV. The Jews, the Theatre and the Woman Market 223 
XV. The Rape of Lakewood, Long Branch and 

Atlantic City 239 

XVI* Farewell to Judas 255 

XVIL Appendix: Do Jews Emit a Peculiar Odor . , .289 






I 

PROLOGUE 
THE GENESIS OF JEW-HATRED 

Dear Herbert: — 

I want you to learn of these things out of the overflowing of my 
pen, and know my feelings as if you had heard my own voice utter- 
ing them. I would not want the tongues of others, strangers or pre- 
tenders to my friendship, to touch this story with the sour whimsy 
of gossip. In any other voice but my own it must sound incredible 
and ugly that I should have taken this attitude towards our people. 
But it is not incredible because, as you see by my vouching for it, 
it is true. And nothing can be entirely without beauty that has 
lived so close to the fire which consumes. 

How shall I get you to understand what an agony of spirit is in- 
volved in the launching of this work? It was easy enough to write, 
I assure you. What I have set down here I had to or go out of my 
mind. It struck me like a tidal wave; and before I could make any 
effort to direct it, it had made an avenue of progress out of every 
vein and artery of my body, it was riding every one of my living 
senses: everything I had ever seen, felt, heard and learnt was being 
welded into artillary and commandeered into action in this new 
battle of my blood. Writing the book was really something of an 
organic necessity. But to give it to the printer, read proofs, ar- 
range pages, and ultimately sign to it my tortured name, that is a 
metamorphosis I am still agonizing through. 

People will say to you: It is obvious that Roth is deplorably blind- 
ed by what has happened to him. He apparently got mixed up with 
a set of ruthless Jews. They fleeced him. And he is ungallantly 
throwing the onus on the whole Jewish people. Which is unjust 
and unfair. 

If it were not for what the Jews did to me, it is possible that 
I might never have come to this pass, for they lifted me bodily out of 

11 



12 



JEWS MUST LIVE 



the set life of a Jew of forty and carried me here on thsir own shoul- 
ders. Does this impair my case against them? I do not think so. How, 
I ask you, have messages like this been brought to the world be- 
fore? How have people been awakened before, to those strange 
and terrible visions which have catapulted mankind into what it 
describes itself today? Would my plea seem more authentic if I 
presented it in the guise of a series of statistical studies proving what 
a hideous swamp the Jews have made of Western Civilization? Would 
it better establish my sincerity if, like one of the minor prophets in 
Israel, I began my vision with the words And the Lord appeared to 
me and said? 

Is there any need to tell you what a lovely, fearful and proud 
thing my Jewishness has been to me all my life? I remember that 
when you first wandered into my bookshop on West Eighth Street 
you sported a silver cross ornament, so far had you strayed from 
the fenced consciousness of being a Jew. I made no effort, then, to 
learn how it had come about. I judge now that you must have been 
born into a particularly ugly corner of Jewish life, and that the 
cross you wore was merely the symbol of the flash of fancy with 
which you raised yourself, by your bootstraps one might say, out of a 
contemptible environment. My enthusiasm served as a hook-chain 
tc drag you back. Yes, I could almost see you change, as day by 
day you listened to me speak Yiddish and heard me discuss Jewish 
things. One day the cross disappeared entirely, and you began to 
speak Yiddish yourself, not badly. You were present on numerous 
occasions when I made myself the defender of our national integrity, 
as when I ordered a celebrated English poet out of my shop because 
he admitted that he was a contributor to G. K. Chesterton's anti- 
semitic weekly. 

We lived those days in what the Jews call mockingly the Olem 
Eatoi, the world of illusion, as distinguished from the Olem Hazat, 
the real world, of which they speak with awe and reverence. We 
looked upon ourselves as free Jews, princes of the world's most pre- 
cious blood, descendants of the warrior-man Bar Cochba, and of the 
warrior-princes the Maccabees. For enchantment we had only to 
sound the names Abraham, Isaac and Moses. For assurance: 



GENESIS OF JEW HATRED 



13 



were we not an active and mighty factor in the upbuilding of 
America? And for reassurance: were not the deserts of Arabia 
blossoming under our patient labors of rehabilitation of forty years? 
As Jews we were the living embodiment of the vision incarnate. 
Everything said against us was so much evil slander inspired by 
envy, disappointment, and an unreasoning hatred — Jew-hatred. Jew- 
hatred differed from every other hatred in the world because it was 
altogether inspired by lies. About that there could possibly be no 
question. 

In that spirit I wrote and published two books: Europe (Live- 
right, 1919) and Now and Forever (McBride, 1925), Europe was a 
sort of uncouth epic in free verse in which I attacked Europe for the 
outrages she had wantonly practised on the Jews during the great 
war. "The face of Israel will shine with power when Europe will be 
a name difficult to remember," was one of the taunts in it that par- 
ticularly pleased Israel Zangwill, for he frequently quoted it. Now 
and Forever continued in prose my reprisals against the gentiles, by 
means of an imaginary conversation on an unimaginable variety of 
Jewish problems between myself and Zangwill who contributed a 
characteristic preface. If I remember correctly you did not like 
either of these books because, you argued, it should be possible for 
a man to remain a Jew without developing a serious case of high 
blood pressure. 

But even in the blindness of my racial self-love I was observing 
things. In Now and Forever I pried a surgical knife into the anatomy 
of the God of Israel. I noticed the earthiness and unloveliness of 
Jewish women. I pricked the bubble of the theory that Jesus was 
a man of peace. I regretted that the Zionists had not had the funda- 
mental decency to remain faithful — in spite of alluring British prom- 
ises — to their prewar pledges to Turkey. And I suggested that I 
would probably live to see Jews roasted alive on Fifth Avenue. My 
book was none the less a passionate defense of the Jews against their 
enemies. Yet, under the heading "A Flayboy Prophet in Israel," a 
man named Franklin Gordon, reviewing my book in The American 
Hebrew of July 10, 1925, wrote: 

"What is the significance of this book, its salient characteristic? 



70276 



JEWS MUST LIVE 

Perhaos its absolute freedom from cast, its plain speaking. So out- 
v T; a Mr Roth in voicing his sentiments that one may question 

Stub, ifi "m i « mt*M to «**«u> P-W*-' 

the waves of catastrophe. An employee of mine, a jew, W £T 
^charged for dLn^ad de^ -f^ /^ 
my publishing business from me. With the neip i 01 sev 

let it be sufficient for you to know to by JJ«WJ or the 
dafk , for no ^^J^XSSiiS S£, built up 



GENESIS OF JEW HATRED 



15 



surmountable obstacles, was invoking all the powers of his new 
office against his political rivals, but especially against all of the Jews 
cf the realm, A general boycott had been proclaimed against Jewish 
business men and Jewish professionals. Jewish lawyers were being 
ousted from German courts, Jewish doctors from German hospitals, 
and Nazi troops were stationed in front of Jewish stores to warn 
Germans against patronizing Jew^owned shops. 

Did you ever read Ovrohom Raisin's story of the little ghetto boy 
who set down in his notebook the Jewish Almanac's figure of the 
world-population of the Jews, and, as they were reported in the press, 
subtracted from it the number of Jews killed in the Russian po- 
groms? As a Jew you know how true a picture of a Jewish child 
this is. Jewish children are brought up to take to heart all the dif- 
ficulties of their people, as if what is happening to Kol Yisroet 1 is 
the business of Ben YisroeP. They get to feel that way whether 
they are brought up to it or not. 

I was only ten years old when the Kishenev pogrom broke out in 
1904. But on account of it I could not eat or sleep well for a month. 
I knew no one in Kishenev. Like millions of others I had never 
heard of the place before reports of the massacre emblazoned its 
name on my revolving mind. It was as if people very close and 
dear to me had been assaulted. Fifteen years later I was on an 
Eighth Street crosstown car when a newspaper, opened in a seat 
opposite me, headlined the news that General Demkin was marching 
through South Russia at the head of a vast army bearing on a mul- 
titude of banners the slogan: "Kill the Jews and Save Russia." Tears 
gathered in my eyes. I got out at the next corner and wandered 
about the docks of Manhattan in a daze till past midnight. 

And so, in the midst of the news of the misfortune that had be- 
fallen the Jews of Germany, I wandered down Broadway, my own 
plight almost completely forgotten, when I remembered that the 
Harlans, friends of ours, were coming to the house for dinner, I 
must get home a little earlier, I thought. But time had already passed 



1 The whole people. 

2 A son of the people. 



JEWS MUST LIVE 

me and left me far behind. When I reached home the Harlans s were 
Tn my lSar? Cocktails were being served; mine was already set 

"ftttSl* about your business?" ask ed 1 Mrs^ Harlan 

T« tall. »ollil«J -<i «*"*•!. » d te •," hile ?* ""TVS 

JmU become something of an antisemite yourself. 
I looked up with surprise. Wnyf 



GENESIS OF JEW HATRED 



17 



"If you could forget," she mused, "a lot of what you must have 
learned in Hebrew school just long enough to get a glimpse of what 
the Jews are doing to you you wouldn't have to ask, why," 

"I see your point," I said. "But how can I let the thought of 
a few dishonest Jews blur for me the vision of a whole people?" rtf- 

"But have you really in your mind a vision of the whole people?" 
she pursued, "You have a vision, of course. But it is not a vision 
which came to you out of the experience of your life. It was im- 
posed on you, like any other form of patriotism, when you were too 
young to examine anything critically. It was grafted into your 
blood by the rabbis, in the spirit of My country, right or wrong. 
You have probably, all your life, suffered experiences such as these 
at the hands of tie Jews you dealt with. But have you allowed 
your vision of the whole people to be modified ever so slightly? It 
just simply hasn't occured to you that the living people has to back 
up the living vision. Your vision, believe me, is one thing. What 
the Jews are in reality is something entirely different." 

Such an argument in my own house! I would never have thought 
it possible. For the moment I was even too stupified to protest. 

"I have heard you talk of your princely Jewish blood," con- 
tinued Mrs. Harlan. "You may have something of a mystic strain 
in you yourself. But look at the Jews you associate with. We 
have been meeting them in your house during the past year. We 
ate and drank with them at your table, Didn't they continue to 
come here days after they had secretly sold you out? Are we 
to accept them as specimens of your princes of the Jews blood? 
In the course of our own lives, my husband and I have met many 
Jews, for how is one to avoid them in New York? But even know- 
ing Jews as genuine as you and your wife has not helped to modify 
our feeling that Jews are a nation of leeches crowding the sensitive 
arteries of mankind. Take what is happening in Germany." 

"Blind race hatred," I interrupted. 

"Conducted by eighty-five million people? Do you believe a 
whole civilized nation would stand aside, witness what Hitler 
is doing to the Jews without a protest, unless there were real abuses 
on the part of the Jews which justified what is happening?" 




18 



JEWS MUST LIVE 



I could not permit such an argument to remain unanswered. I 
told the Harlans vehemently and sincerely that it is wrong to blame 
a whole people for the malpractises of a few of Its members. "You 
are wrong," I averred, "and so is Hitler's Germany. Germany's 
Jews have enriched Germany far beyond her capacity for gratitude. 
Are not Germany's foremost living scientists, doctors and lawyers 
Jews? We are not mad enough to expect gratitude. But we do 
ask for a little reasonableness. As for my own difficulties, I added, 
I don't think I can conscientiously blame the people who cheated me, 
as Jews. It is so easy to cheat me, the temptation would be too 
overwhelming even for a society of saints." 

The Harlans smiled and tactfully changed the subject of the con- 
versation. I don't think they had the faintest notion of what they 
had accomplished. For they had opened in me the locked gate of 
an emotion that must have been pounding away at my heart for a 
long time. It dawned on me suddenly, blindingly that all the evils of 
my life had been perpetrated by Jews. How powerfully woven about 
me had been my racial illusion that even a suspicion of this had 
never occurred to me before? The scroll of my life spread itself 
out before me, and reading it in the glare of a new, savage light, it 
became a terrible testimony against my people. The hostility of my 
parents towards me, reaching back deep into my childhood. My 
father's fraudulent piety and his impatience with my mother which 
virtually killed her. The ease with which Frank had sold me out to 
my detractors. The Jews whose machinations had three times sent 
me to prison. The conscienceless lying of that clique of Jewish 
journalists which built up about my name the libel that I was unfair 
to the authors of the books I published. And a thousand minor 
incidents too petty to mention. I had never stretched out a hand to 
help a Jew or a Jewess without having had it bitten. I had never 
entrusted a Jew with a secret which he did not instantly sell cheap 
to my enemies. It wasn't as if I didn't understand such things. I 
had myself needed help so many times in my life, and I had always 
been so grateful for crumbs tossed in my direction. What was 
wrong with the people who accepted help from me? Was it only 
an accident that they were Jews? 









GENESIS OF JEW HATRED 



19 



Please believe me. I tried desperately to put aside this new, this 
terrible vision of mine. But the Jews themselves would not let me. 
Day by day, with cruel merciless claws, they dug into my flesh and 
tore aside the last shreds of the veils of illusion. With the subtle 
scheming and heartless seizing which is the whole of the Jew's fear- 
ful leverage in trade, they drove me from law office to law office and 
from court to court, until I found myself, before I properly realized 
it, in the court of bankruptcy. It became so that I could not see a 
Jew approaching me without my heart rising up within me to mut- 
ter: "There goes another Jew-robber, stalking his prey." 

And, in the meantime, the ages-old Jewish clamor grew noisier and 
noisier: Help or we will be exterminated. The Jewish population of 
Germany was crying out, just as the Jews of Russia, Poland, France 
and Roumania had called out before, within my own lifetime. The 
appeal to me was just as personal as it had been in the days of my 
illusion: that is a habit one never outlives. But I could no longer 
make the same response. I found myself in the towering seat of 
judgment. I felt, in that dizzy position, as helpless as the crew of 
a ship described in Barbellion's celebrated Journal. This crew had 
become so beloused that they were unable to steer the ship, and 
so helplessly floated out on it into a stretch of ocean where they died 
of starvation. On every side I was being eaten alive by Jews. And 
yet I had to make some answer to that cry. The realization of what 
that answer must be at first horrified me. . . . 

For weeks I went about in a daze. Better, I vowed to myself a 
thousand times, be quiet, say nothing. But how could I keep quiet? 
In the name of what should I say nothing? After a lifetime of hon- 
est thinking was I to hold back because I could not reconcile myself 
with an old and apparently unsound tradition? I must give utter- 
ance to my feelings or forever after remain in a foul and oppres- 
sive darkness. One night, after spending the whole day wandering 
down the long span of Manhattan, I felt that I could not return 
home, and since my feet would not sustain my wandering any longer, 
I betook myself to one of those cheap lodging houses on the Bowery 
where for a quarter they let you have a bed in a dormitory contain- 
ing about thirty beds. 



20 



JEWS MUST LIVE 



Old, unshaven, windbitten faces, without a trace of hope or cun- 
ning, floated by me as I undressed. And I realized with a warming 
of my heart why I had come there. It was not the sort of place 
where one was likely to find a Jew. . . None of those shrewd rob- 
ber faces would appear to molest me At last I would be able 

to sleep. My eyes closed with almost no effort. I slid into a light 
comforting slumber. . . And then a face, an old familiar tortured 
face, floated into the subconscious area of my mind. Maybe I could 
keep the Jews out of a temporary shelter. But how was I to keep 
them out of my dreams? The face spoke to me wearily, soothingly: 

"Why have you permitted yourself to get into such a fever? Bo 
you think you are by any chance the first Jew to have been robbed 
by Jews? See what they did to me. Jews have always been like 
that. Jews always will be like that. It is not worth bothering 
about." 

"I know," I replied. "But what do you want with me?" 

"You seem angry. That is strange. You've spoken and written 
about me a score of times. But I cannot remember that you were 
ever angry with me." 

"You're a Jew," I said. "And I came here to get away from Jews. 
What do you want with me?" 

"I want to beg a consideration of you. Get out of the habit of 
talking and writing about my love of Jews. I know you mean well. 
But do you realize how you mock me when you do that? I remem- 
ber gladly a warm corner in the synagogue where I first learnt my 
Hebrew alphabet. But what did I know then about Jews that my 
love should be remembered, set apart, and singled out for praise? 
Look at me, I live eternally in a sea of crooked noses, foul teeth, 
and cruel jibes which you describe as Calvary. Is it just to me that 
you should go on talking of my love of Jews?" 

"I didn't know," I said. 

"There is much more you are yet to learn. But don't be afraid. 
What you are now learning is to be hated, not feared." And the 
face and the voice vanished. 

I lay back on that shallow cot, my eyes fixed on the ashen shadows 
moving along the old wall before me. "I may not have been the 




GENESIS OF JEW HATRED 



21 



first Jew wronged by Jews," I vowed to myself. "But I will be the 
first Jew to arise and tell the truth about them." From that point 
on I slept peacefully. 

Somewhere in the Bible I must have read the line / will utterly 
destroy this people, saitk the Lord God. Was it Jehovah speaking 
to Moses about the people he had just led out of Egypt? Who- 
ever wrote that line had it in his heart about the Jews as I have it 
in my heart today. Disraeli set the Jewish fashion of saying that 
every country has the sort of Jews it deserves. It may also be true 
that the Jews have only the sorts of enemies they deserve, too. 

And suppose I wanted to keep this terrible secret of mine? Where, 
supposing I had the strength to bear such a burden, would I hide 
it? On my back? The Jews themselves would pursue me through 
the streets, as the children pursued Elijah, and call hunchback after 
me. In my heart? They would be sure to spy the swelling, mis- 
take the bulk for hidden treasure, and I would find myself engaged 
in constantly tearing their filthy fingers out of my bosom. At home? 
I have growing children there. I would as soon think of keeping 
sticks of dynamite loose about my house. . . . 

"But you're a Jew, our brother!" I hear a million little oilem- 
hazainikis cry. 

Very well, I have always accepted this responsibility solemnly. 
I shall not fail you this time, I promise. I will make myself worthy 
of the honor. 



I 




Sarah at the Tent Door 



II 

THE JEW-HATRED OF GENESIS 

The scrolls unroll before me. "In the beginning God created the 
heavens and the earth. And the earth was unformed and void t and 
darkness was on the face of the deep/' The very first words I ever 
read. They are still the most beautiful words I know. Baaraishes 
buroo Elohim as hashamayimm ve~ku-uretz, Ve-hu-urtez hoyszi sehoi 
uvohoi, vechoischach aal penal tekoim" That is how the words 
actually sounded. I read on through the unfolding scrolls, from the 
first word to the last, and the ancient wonder stirs into music for 
me again. Good, deep, true lovely old book. It tells a straightfor- 
ward honest story. None of the illusions, following which I almost 
broke my neck, are here. Only the rabbis lied to me. 

The first time I heard the words of the poet-author of Genesis it 
was from the mouth of my father, and I revered him as if he were 
himself their author. My father's father was a great man in the 
country in which I was born : I heard him recite Hebrew words one 
Yom Kippur night, and he wavered like a great god with wings be- 
tween the two tall taper lights on each side of the Ark of the Cove- 
nant. My father had three brothers, each as tall and as stalwart 
as himself; occasionally Hebrew words would emanate from them, 
and they appeared to grow into godhood in front of my eyes. They 
are all dead now except one. I realized long before they died that 
they were not gods. My father's father, his father before him, and 
all the Jewish fathers yielding all the way back to Abraham the 
father of them all — they were all Jews, far, far from gods. 

No one knew this better than that wise poet-author of Genesis — 
now that I have learned how to read him correctly. "And there was a 
famine in the land" he relates, "and A bram went down into Egypt to 
sojourn there: for the famine was sore in the. land. And it came to 
pass when he was come near to enter into Egypt that he said unto 
Sarai, his wife: Behold now, I know that thou art a fair woman to 



25 



26 



JEWS MUST LIVE 



look upon. And it will come to pass when the Egyptians will see thee, 
that they will say; 'This is his wife/ and they will kill me, but thee 
they will keep alive. Say, J pray thee, thou art my sister; that it may 
be welt with me for thy sake, and that my soul may live because of 
thee. And it came to pass, that, when Abram was come into Egypt, 
the Egyptians beheld the woman that she was very fair. And the 
princes of Pharaoh saw her, and praised her to Pharaoh; and the 
woman was taken into Pharaoh's house. And he dealt well with 
Abram for her sake; and he had sheep, and oxen, and he-asses, and 
men-servants and maid-servants, and she-asses and camels. And the 
Lord plagued Pharaoh and his house with great plagues because of 
Sarai Abram's wife. And Pharaoh called Abram and said: What is 
this that thou hast done unta me? Why didst thou not tell me that 
she was thy wife? Why saidst thou; She is my sister? so that 1 took 
her to be my wife; now therefor behold thy wife, take her, and go 
thy way.' And Pharaoh gave men charge concerning him; and they 
brought him on the way, and his wife, and all that they had. (13) 
And Abram went up out of Egypt, he, and his wife and all that he 
had, and Lot with him, into the South. And Abram was very rich in 
cattle, in silver, and in gold."* 

Apparently these words describe one of the very early stages in 
the career of this nomad chieftain to whom the blood of our race 
rolls back. By the evidence of the little (practically nothing outside 
of his wife's beauty) he brought along with him to Egypt, Abraham 
was rich only in his dreams of the future. Else — supposing, as we 
have no right to, that he had a strength such as is not represented 
by worldly goods— why should he have been afraid of Pharaoh? 
But there can be no misunderstanding the nature of this little jaunt 
of Abraham's. It was only one of several such raids told with cyni- 
cal politeness as to detail by the author of Genesis. There probably 
were more raids which it was pointless to record. One thing is 
certain: those visits were not motivated by friendliness. According 



*AU Biblical quotations in this book are from the Jewish Publica- 
tion Society translation, accepted by the Jews as the most faithful to 
the original Hebrew, obtainable in English. 



i 






JEW HATRED OF GENESIS 



21 



to the most reliable historians of that period the nomads wandered 
through many countries, sometimes by pre-arrangement with those 
countries, but more frequently in the spirit of sheer invasion. The 
historian of the Encyclopaedia Brittanica says: "In times of draught 
and food-shortage such nomads as these - . . were compelled to raid 
their agricultural, settled neighbors." But in that first recorded 
trip to Egypt, Abraham, of whom the ancient historian Nicolaus of 
Damascus wrote that he "came with an army out of the land 
above Babylon" and "reigned at Damascus" was not yet strong 
enough to enrich himself by violence. There are, however, more 
ways than one of making conquest. The one chosen by Abraham, 
and resulting in his being laden by Pharaoh with presents for the 
favors of his beautiful wife, has become a very popular occupation. 
Apparently, also, few of the tricks in the game as it is played today 
were unknown to Abraham. How else are we to understand these 
words in Genesis: "The Lord plagued Pharaoh and Ms house with 
great plagues because of Sarai Abram's wife" I cannot accept the 
popular anti-semitic interpretation that Abraham and his wife suf- 
fered of a venereal disease. On the contrary I do not think any- 
thing physical is implied here at all. Whenever he means to con- 
vey the idea of a physical ailment the poet of Genesis is always at 
great pains to name it. Here he merely says that the Lord plagued 
Pharaoh and his house. Is it too rash to assume that this plague 
sounds a little more like blackmail than syphillis? Or why, if this 
is not true, is the poet at pains to explain that when Abraham re- 
turned with his family out of Egypt he "was very rich in cattle, in 
silver and in gold" 

That Abraham, having discovered this new racket, decided to 
practise it further, becomes apparent when he repeats the adventure 
in a similar manner before the king of another people. "And Abra- 
ham journeyed from thence toward the land of the South and dwelt 
between Kadesh and Gerar. And Abraham said of Sarah and his 
wife: 'She is my sister/ 4 And Abimelech King of Gerar sent, and 

*Even the bare pretense that this is done for fear of his life is 
abandoned in the telling of the second adventure. 



28 



JEWS MUST LIVE 



took Sarah. But God came to Abimelech in a dream of the night T 
and said to him'. 'Behold, thou shall die, because of the woman that 
thou hast taken; for she is a man's wife.' Now Abimelech had not 
come near her; and he said: 'Lord, wilt thou slay even a righteous 
nation? Said he not himself unto me: she is my sister? and she, even 
herself said: He is my brother. In the simplicity of my heart and the 
wnocency of my hands have I done this! And God said unto hint in 
the dream: 'Yea, I know that in the simplicity of thy heart hast 
thou done this, and also withcld thee from sinning against Me. 
Therefore suffered I thee not to touch her. Now therefore restore 
the man's wife; for he is a prophet, and h6 shall pray for thee, and 
thou shall live; and if thou restore her not, know that thou shalt 
surely die, thou, and all that are thine,' And Abimelech rose early 
in the morning, and called all his servants, and told them all these 
things in their ears; and the men were sore afraid. Then Abimelech 
called Abraham, and said tmto him: 'What hast thou done unto us? 
and wherein have I sinned against thee, that thou hast brought on 
me and on my kingdom a great sin? thou hast done deeds unto me 
that ought not to be done/ And Abimelech said unto Abraham: 'What 
sawest thou that thou hast done this thing?' And Abraham said: 
^Because J thought: Surely the fear of God is not in this place: and 
they wilt stay me for my wife's sake. And moreover, she is indeed 
my sister, the daughter of my father, but not the daughter of my 
mother; and so she became my wife. And it came to pass when God 
caused me to wander from my father's house, that I said unto her: 
'This is thy kindnes which thou shalt show unto me; at every place 
whither we shall come, say of me: he is my brother.' And Abimelech 
took sheep, and oxen, and men-servants and women-servants, and 
gave them unto Abraham, and restored him Sarah his wife. And 
Abimelech said: 'Behold, my land is before thee: dwell where it 
pleaseth thee.' And unto Sarah he said: 'Behold I have given thy 
brother a thousand pieces of silver; behold, it is for thee a covering 
of the eyes^ to all who arc with thee; and before all men thou art 



5 'Covering of the eyes' the oriental expression for 'hushmoney/ 



TEW HATRED OF GENESIS 



29 



Abraham became a really rich man. There was too much for 
him to lose now if having tried this little game, it should happen to 
fail. Besides, having had the greater means, there were other 
grander schemes to work. The story of Abraham becomes elo- 
quent with intrigues and alliances between himself and other desert 
bandits and — God. He solmenly announces his allegiance to a new 
Deity, and, probably to economize on the expensive materials which 
went into the making of idols, and to save himself the trouble of 
having to cart them about with him in the desert, he invented God's 
incorporeality. This carried him far into the esteem of his gaping 
contemporaries. Only one thing seemed to trouble him: the lack of 
a son to inherit the spoils and found a new nation in his name, as 
he had promised himself in his dreams. Genesis reports that Abra- 
ham was not really very particular. Finding himself too old to beget 
children of his own, Abraham was quite content to let Ishmael, a 
son by his wife's servant Hagar, to be his heir. If the passion of 
the narrative here is to be trusted, Abraham was more than ordin- 
arily fond of Ishmael, But Sarah had never forgiven Hagar for laugh- 
ing at her, and as she hated Hagar she loathed Hagar's offspring. 
No, under no circumstances was that obnoxious handmaiden of hers 
to fall heir to the name and riches of Abraham. Rather, since Abra- 
ham was too old for the hope of a child by him, would it be a son 
of her own by the seed of another man which might fructify within 
her fl . Nothing is clearer in the book of Genesis than that Sarah 
was a shrew, and that Abraham was a henpecked husband. 

The stream of the narrative in Genesis is often turbulent and un- 
clear because it is really two narratives blended into one, with spots 
where the process of blending was not so successfully accomplished. 
But the unfolding of the strange circumstances leading to the birth 
of Isaac is not the result of this difficulty. It must have been told 
quite honestly by the author (or authors) of Genesis; but it was ob- 
viously tampered with by those Hebrew scholars in Alexandria who 
committed most of the mischief in Biblical exegesis. Here is the 
passage as it is given to us today: 



A barren woman is a firm believer in her husband's barrenness. 



30 



JEWS MUST LIVE 



"And the Lord appeared unto him (Abraham) by the terebinths 
oj Mamre, as he sat in the tent door in the heat of the day; and 
he lifted his eyes and looked, and to, three men stood over against 
him; and when he saw them, he ran to meet them from the tent 
door, and bowed down to the earth, and said: 'My LORD, if now I 
have found favor in thy sight, pass not away, I pray thee, from thy 
servant. Let now a little water be fetched, and wash your feet and 
recline yourself under the tree. And I will fetch a morsel of bread, 
and stay ye your heart; after that ye shall pass on; foreasmuch as 
ye are come to your servant.' And they said: 'So do as thou hast 
said.' And Abraham hastened into the tent unto Sarah, and said: 
'Make ready quickly three measures of fine meal, knead it and make 
cakes.' And Abraham ran unto the herd, and fetched a calf tender 
and good, and gave it unto the servant; and he hastened to dress it, 
And^ he took curd, and milk, and the calf which he had dressed, and 
set it before them and he stood by them under the tree, and they 
did eat. And they said unto him: 'Where is Sarah thy wife?' And he 
said: 'Behold, in the tent/ And he said: 'I will certainly return to 
thee when the season comeih round; and lo, Sarah thy wife, shall 
have a son* And Sarah heard in the tent door, which was behind 
him. Now Abraham and Sarah were old, and well stricken in age; 
it had ceased to be with Sarah after the manner of women. And 
Sarah laughed within herself, saying: 'After I have waxed old shall 
I have pleasure, 7 my lord being old also?' And the Lord said unto 
Abraham: therefore did Sarah laugh, saying: Shall I of a surety 
bear a child, who am old? Is anything too hard for the Lord? At 
the set time I will return unto thee, when the season cometh round, 
and Sarah shall have a son/ Then Sarah denied, saying: '1 laughed 
not,' for she was afraid. And He said: 'Nay but thou didst laugh.' " 
Until the very last bantering words it is wildly possible that a 
story as gravely beautiful, as poetically sincere as Genesis might 
have confused humanity and divinity so badly. But would even 
the most rabid apologist for Abraham and our national pride insist 




JEW HATRED OF GENESIS 



31 



7 The issue is whether Abraham shall have an heir. But notice 
what the old bitch is thinking about. 



that the Lord carried on such petty and utterly useless banter with 
the woman Sarah? 

Notice that three people appear before Abraham. Three people 
are fed by him, and fed "to stay the heart," an expression that would 
never have occurred to the original author ii he tried to convey the 
impression that Abraham knew he was entertaining the Lord him- 
self. But Abraham, you will notice, carries on his conversation with 
only one. The expurgators of the Bible who here did their best to 
veil the clear sense of the narrative, would have you believe that the 
trio consisted of God and two of his angels. Nothing concerning 
their nature is said or hinted in the first part of the narrative here 
quoted* But in the next part, when, their leader having remained 
behind to converse with Abraham, the two are described entering 
the city of Sodom, the Alexandria meddlers seem to have made up 
their minds, and those who are described as men in Chapter 18 are 
definitely referred to as angels in Chapter 19. This inconsistency 
is made plausible by the fact that the Hebrew word maluchim means 
both angels and messengers. 

Now to any intelligent unprejudiced reader it should become ob- 
vious from the fact that Abraham greets three visitors and holds 
conversation with only one, that the one was some important local 
chieftain, on his way to prosecute an important business and that 
the two who accompanied him were his bodyguards. To prove that 
these two were servants and not angels, it is only necessary to prove 
that their master was a man, and not God. The Hebrew text, so 
inexpertly tampered with, proves this conclusively. The word Lord 
is written in two ways in Hebrew. When intended to denote the 
Deity it is spelled Yahwah, and pronounced Adenoi. But when the 
word is intended to denote a human master the word Adenoi is 
spelled as it is pronounced. In that part of the narrative where I 
reproduced the word LORD in capitals, the expurgators of Genesis 
— who faltered so frequently in their mystifications — spelled the 
word Adenoi, as appertaining to a man. 

Instead of being, what it has been made to appear, a meeting 
between Abraham and God, the incident is merely that of a meeting 
between Abraham and one of his more powerful neighbor chieftains. 



32 



JEWS MUST LIVE 



His message to Abraham is in effect: Obviously, Abraham, you are 
not a man to trifle with. One capable of inventing your particular 
monstrosity of a god, should be consulted on all important desert 
matters. Well, I dont like the behaviour of the people in Sodom. I 
understand the lovemakmg of man and woman because it is sweet 
and fruitful. But what comes of the love of man and man and wo- 
man and woman? Certainly nothing that can be seen by the naked 
eye. And what a terrible example for our children. And what of the 
future of the race? Their destruction which is certain should be hast- 
ened. Towards that end I have sent my messengers ahead for a view 
of their fortifications. Then we'll knock hell out of them. So much 
for our moral chieftain's message. He began by accepting Abraham's 
hospitality, and, with the insolence of the just, ended by proposing 
to provide him with an heir. 8 It is to be presumed from the context 
that the beauty of Sarah was as well known as Abraham's unfortu- 
nate lack of an heir; so that when this chieftain saw the aged desert 
beauty winking at him from behind the doorway it was only natural 
for him to become licentiously interested. 

But are you not going a bit too far from the accepted reading of 
the story, I can hear the reader ask. In proof of my belief that the 
incident as I quote it from the Old Testament has been tampered 



8 The reader might object that Abraham could hardly believe that 
a son would be his, if he were born of another man's seed. A modern 
Abraham might not. But the ancient Hebrews had a peculiar attitude 
in such matters. I refer you to verse 6, chapter 38 of Genesis: "And 
Judah took a wife for Er his firstborn, and her name was Tamar. 
And Er Judah 's firstborn, was wicked in the sight of the Lord: and 
the Lord slew him. And Judah said unto Onan: 'Go in unto thy 
brother's wife, and perform the duty of a husband's brother unto her, 
and raise up seed unto thy brother.' " But how, it may be asked, 
could the chieftain so gliby promise that the issue would be a boy, 
and not a girl? The Arabians had a conceit about such matters, and 
thought they knew by position in love how to predetermine the sex 
of a child. Besides, an enamored man tries to be not accurate but 
persuasive. 



JEW HATRED OF GENESIS 



33 



with °, and that the story is really as I am setting it forth, I offer 
the corroboration of Philo Judaeaus, the greatest Hebrew scholar of 
all time. Philo, who lived about 10 B C, must have had available 
the unaltered text of Genesis 10 . Here is his version of the matter: 

"And when those persons, having been entertained in his house, 
address their entertainer in an affectionate manner, it is again one of 
them who promises that he will himself be present, and will bestow 
on him a seed of a child of his own, speaking in the following words: 
7 will return again and visit thee again, according to the time of 
life, and Sarah thy wife shall have a son.' " 

Apparently the Old Testament's tamperers cut down his lordship's 
proposed two visits to one, for it is only too obvious from the origi- 
nal, as quoted by Philo, that the first visit, "according to the time 
of life," was for the sowing of the seed, and the second, that he might 
see the seed in flower. 

But Abraham lived to bitterly regret this bargain. The account 
Genesis gives us of Isaac, his indolence, his lack of pride and ven- 
turesomeness, makes him a pale ragged figure beside that of the 
flaming Ishmael. The more Abraham looked at Isaac, the son of a 
stranger by his wife, the more he loved Ishmael, sprung from his own 
loins. He grew to hate Isaac with a terrible hatred, and it seems al- 
together likely to me that Abraham would have thought of the sac- 
rifice of Isaac even without divine intervention. 

If Isaac died, Abraham decided, he would never again let Sarah 
inveigle him into such an arrangement. And, whether Sarah liked it 



9 The prevailing edition of Genesis has the Lord saying to Abra- 
ham that his seed would be a stranger in a land not theirs and be 
afflicted for 400 years. In the version of Genesis available to Philo 
the text read 40 years. Here, too, you see the hand of the expurgator 
attempting to connect this prophesy with the Jews 1 eventual sojourn 
in Egypt. 

1& A similar accusation is made in the Koran. Several instances of 
vital falsification are cited. But the Koran is a very poor critic of 
almost everything else; and so I hesitate to cite it even where it is 
correct. 



34 



JEWS MUST LIVE 



or not, Ishmael would inherit everything. If my suggestion that Abra- 
ham really took Isaac into the wilderness, when Sarah happened not 
to be aware, with the object of murdering him, is not true, why was 
Abraham so secretive about his operations t It could not be that he 
was performing a religious rite. All other religious rites Abraham per- 
formed within sight of all his family and servants. 

The carelessness of our Hebrew fathers with regard to the chas- 
tity of their wives passes on in the same deliberate tradition, to 
Isaac, When, like his father, Isaac fell upon evil days, he wandered 
out with his family into the land of the Philistines, the people ruled 
by Abimelech whose affair with Isaac's mother had been so costly 
to the tribal treasury. "And," records Genesis, "Isaac dwelt in Gerar, 
And the men of the place asked him of his wife; and ke said: 'She 
is my sister;' for he feared to say: 'My wife, lest the men of the 
place should kill me for Rebekah, because she is fair to look upon.' 
And it came to pass when he had been there a long time, that Abim- 
elech king of the Philistines looked out at a window, and saw, and, 
behold, Isaac was sporting with Rebekah his wife, And Abimelech 
called Isaac and said: "Behold of a surety she is thy wife, and how 
saidst thou: she is my sister?" And Isaac said unto him: 'Because 
I said: Lest I die because of her! And Abimelech said: 'What is this 
thou hast done unto us? One of the people might easily have lain 
with thy wife, 11 and thou wouldst have brought guiltiness upon us! 
And Abimelech charged all the people saying: 'He that toucheth this 
man or Ms wife shall surely be put to death! And Isaac sowed in that 
land, and found in the same year a hundredfold; and the Lord bless- 
ed him. And the man waxed great, and grew more and more until he 
grew very great. And he had possessions of flocks, and possessions of 
herds t and a great household; and the Philistines envied him!' 

It must have been this propensity to trade the favors of their wo- 
men for gold that caused the Jews to be held in such abhorrence by 
the ancient world. How deep-stung was this hatred of Jews in olden 
times is testified to eloquently by the author of Genesis in his de- 
scription of the feast set by Joseph for his brethren: "And loseph 



What a compliment this is to Rebekah's virtue! 



CW HATRED OF GENESIS 



35 



made haste; for his heart yearned towards his brother; and he 
sought where to weep; and he entered into his chamber and he wept 
there, And he washed his face, and came out; and he refrained him- 
self, and said: 'Set on bread! And they set on for him by himself, 
and for them by themselves; because the Egyptians might not eat 
bread with the Hebrews; for that is an abomination for the Egyp- 
tians! 1 

That is all. The subject matter is never again broached either in 
Genesis or in the rest of the Old Testament. Why did not the author 
of Genesis, who had such a deep respect for Egypt, make some effort 
to explain Egypt's contempt for the Jews? He might at least have 
tried to explain why the Egyptians at that table, all inferior to 
Joseph in rank, would have felt it an abomination to eat with him? 
His complete indifference to the matter is a more terrible accusation 
against the Jews than any to be found in the works of Livy and 
Apion. But might there not have been some explanation which was 
torn out of its context by the great expurgators? 

The portrait of the third of the great founders of our blood is done 
In even more lurid colors. Jacob did not stop after stealing his bro- 
ther Esau's birthright: "And it came to pass" runs the story, "that 
when Isaac was old, and his eyes were dim, so that he could not see, 
he called Esau his elder son, and said unto him: 'My son;' and he 
said unto him: 'Here am I! And he said; ' Behold, now, I am old, I 
know not the day of my death. Now therefore take, I pray thee, thy 
weapons, thy quiver and thy bow, and go out ta the field, and take 
me venison; and make me savoury food, such as I love, and bring it 
to me, that I may eat; that my soul may bless me before I die! And 
Rebekah heard when Isaac spoke to Esau his son. And Esau went 
to the field to hunt for venison, and to bring it. And Rebekah spoke 
unto Jacob her son, saying: 'behold, I heard thy father speak unto 
Esau thy brother, saying: Bring me venison, and make me savoury 
food, that I may eat, and bless thee before the Lord before my death. 
Now therefore, my son, hearken to my voice according to that which 
I command thee. Go now to the flock, and fetch me from thence two 
good kids of the goats; and I will make them savoury food for thy 
father, that he may eat, so that he may bless thee before his death! 



1 



36 



JEWS MUST LIVE 



And Jacob said to Rebekah his mother: 'Behold, Esau my brother is 
a hairy man, and I am a smooth man. My father peradventure will 
feel me, and I shall seem to him as a mocker; and I shall bring a 
curse upon me and not a blessing,' And Ms mother said unto him: 
'Upon me be thy curse, my son only hearken to my voice, and go 
fetch me them. 7 And he went, and fetched, and brought them to his 
mother; and his mother made savoury food, such as his father loved. 
And Rebekah took the choicest garments of Esau her eldest son, 
which were with her in the house, and put them upon Jacob the young- 
er son. And she put the skins of the kids of the goats upon his hands, 
and upon the smooth of his neck* And she gave the savoury food 
and the bread, which shd had prepared, into the hand of her son 
Jacob. And he came unto his father and said 'My father;* and he 
said: 'Here am I; who art thou, my son?' And Jacob said unto his 
father: 7 am Esau thy firstborn; I have done according as thou hast 
badest me. Arise, I pray thee, sit and eat of my venison, that thy 
soul may bless me. 'And Isaac said unto his son: 'How is it that thou 
hast found it so quickly, my son?' And he said: 'Because the Lord 
thy God sent me good speed.' And Isaac said unto Jacob: 'Come near 
I pray thee, that I may feel thee, my son, whether thou be my very 
son Esau or not' And Jacob went near unto Issac his father; and he 
felt him, and said: 'The voice is the voice of Jacob but the hands are 
the hands of Esau. 7 And he discerned him not because his hands were 
hairy, as his brother Esau's hands, so he blessed him. . . And it came 
to pass, as soon as Isaac had made an end of blessing Jacob, and 
Jacob was yet scarce gone out from the presence of Isaac his father, 
that Esau his brother came in from the hunting. And he also made 
savoury food, and brought it unto his father; and he said unto his 
father: 'Let my father arise and eat of his son's venison, that thy 
soul may bless me.' And Isaac his father said unto him: 'Who art 
thou?' And he said: 'I am thy son, thy firstborn Esau* And Isaac 
trembled very exceedingly, and said: Who, then, is he that hath 
taken venison, and brought it me, and I have eaten of all before thou 
earnest, and have blessed him? Yea, and he shall be blessed* When 
Esau heard the words of his father he cried with an exceeding great 
and bitter cry, . , * 



JEW HATRED OF GENESIS 



37 



When the children, in the old little synagogue where I learnt my 
llrbrcw letters, came to this portion of the Law, the rabbi would 
Kdd: "And the cry which Esau uttered was so terrible that the fiery 
(lehannah itself opened before him." The rabbi must have added 
Hi is to frighten us, to give us an inkling of what a monster out of 
I lc-11 the man Esau was, so as to make us loathe the hairy man. In- 
Itead, a thrill of sympathy shot through me for the cheated Esau. In 
my heart, I must have loved him more than I loved Jacob. 

Only one thing relieves the portrait of Jacob, this man of mons- 
trous cunning and endless guile: his love for Rachel. The appearance 
Of Rachel introduces a new element into the story of the Hebrew 
race. Unlike the wives of Abraham and Isaac, shrews of the shrillest 
order, Rachel was beautiful and gentle. One can almost see her soft- 
ening influence on the character of her husband who combined busi- 
ness subtlety with a fierce determination to rise even above the birth- 
right he had purchased. The delicate fingers of Rachel soften some 
of the hard lines in the portrait of Jacob. 







Pursuit of a Murderous Instinct 



III 
IS MONOTHEISM A PURELY JEWISH CONCEPTION? 

What have we thus far? 

The portraits of three subtle barbarians. Our forefathers, yes, but 
barbarians. Shrewd, careful, sinister, adventurous, bargain-driving, 
wily men— but barbarians just the same. It is not mentioned by the 
imthor of Genesis whether they could read or write. And so steeped 
are their portraits in the very blackest colors of barbarism that to 
suppose them to have been literate is the very wildest flight of fancy. 
There they are: three old barbarians. As I look upon them I won- 
der how their names could have inspired the world with such awe; 
I wonder which of the three I dislike the least. A conclusion not 
difficult to reach. Much can be forgiven Abraham for his power as a 
warrior. Much more will be conceded to Jacob for his tenderness for 
the woman Rachel. But what shall redeem for us the centuries of 
fantastic devotion which we heaped upon the lazy, stupid swagger- 
ing figure of Isaac? 

But you are forgetting something, I can almost hear the rabbis 
object. You have not only Abraham, Isaac and Jacob. You have also 
Monotheism. 

Ah, Monotheism! I had almost forgotten itl 
I do not think the average scholar will attach much value to my 
opinion on the importance to civilization of the monotheistic concep- 
tion of the universe. Philosophers, ethical philosophers in particular, 
usually rate it— the conception, of course,— very highly. But these 
same kindly people invariably conceive of human history in terms 
of a cycle of progress, which is only one of the many ways in which 
they give expression to their delightful naivete. As for me, the word 
progress itself has always appeared as a sort of inverted mirage. 
Nevertheless I know that the world in which we live is devoted to 
the idea of progress, so much so that it has made of the theory of 
evolution— that scientific development of the idea of progress which 

41 



42 



JEWS MUST LIVE 



the late Jacques Loeb riddled so devastatingly— a sort of modern 
religion. This same world holds in a towering esteem the monothe- 
istic conception of the universe. So that at the basis of every reputable 
historian's work is the undisputed hypothesis that it is one of the 
three essential pillars of European civilization. Rome, he would sol- 
emnly have you believe, gave the world its laws. Athens, its arts. 
Jerusalem, monotheism. 

It is clear that these historians build not out of what they know 
but of what they have been told. It is an exercise in mortification to 
observe them at their work. They go to the library for the bare facts, 
and no one can find fault with the ardor with which they pursue their 
studies. But when it comes to reaching the very simplest conclusion 
—which alone could justify their labors— they go for it to their church. 

First observation: God has never offered himself in the same form 
to two races. To one race he has appeared in the form of the stump 
of a tree. To another as the sun; to still another as the moon. De- 
pending on the nature of the recipient of the vision, God has ap- 
peared as a bull, a cow, a tiger, a donkey, a creature with two heads, 
one a lion, the other a dog; to another race, with an instinctive reluc- 
tance to bother with expensive images, he appeared totally invisible. 

Second observation: The meaning of God has never been the same 
to two races of mankind. To one race he would appear as the creator 
of a universe the gradual dissolution of which was to him a matter 
of amused indifference. To another he was a vengeful demon who 
was continually stayed from destroying it, only by the most lavish 
sacrifices offered up to him by men. Man, like God, creates in his own 
image. And Zeus is as peculiar to the Romans as Jupiter is to the 
Greeks. 

Now nothing has a more obvious stamp of truth than the asser- 
tion that everything in an organic universe goes back to one primal 
seed out of which all the known forms of life sprouted and developed. 
Once you have conceded this singular genesis, it is almost gratifying 
to personify it and endow this personality with the charm, power 
and humour of an omnipotent creator. And yet, except to be used 
by one class of people as a symbol by which to dominate another, 
of what use to mankind is this fictitious centralized deity? 









IS MONOTHEISM A PURELY JEWISH CONCEPTION? 43 

Someone should make a creditable beginning of the denial of mo- 
notheism before the imagination of the race is completely destroyed 
by it. As a matter of fact, life does manifest itself to our senses in 
many different forms. The best we can see for the beginning of any 
form of life is some accident in space to which it might be traced 
by a wisdom as yet unknown to us. Why, therefore, should we con- 
fine ail of the phenomena of life to one major accident I Why could 
there not have been many accidents, quite unrelated to one another? 

But, to return to the original question, why cannot the historians 
go for their conclusions to the facts which they investigate so zeal- 
ously? 

If the footnotes with which these historians strew the margins of 
their texts tell an honest story, they do a great deal of varied read- 
ing and research. Yet you do not have to go very far into historic 
origins to recognize that every ancient literature embodies, in one 
form or another, the monotheistic idea. Indeed, many works based 
on it antedate the writings of Deutor-Issaiah (in whom the Jewish 
conception reaches a measure of clearness and sincerity) by a thou- 
sand years and more. Zarathustra who lived some time in 800 B.C., 
and might almost be said to have been a contemporary of Issaiah's, 
certainly expressed the same idea in much loftier if less passionate 
imagistic speech. Why, then, is Jerusalem credited with monothe- 
ism? Party because, while the disciples of Zarathustra tended to 
their homefires in India and Arabia, the Jews, through Mohammed 
and Jesus, shot the idea of one God to the north and the south of 
the Mediterranean. But chiefly because the Jews themselves, Torah 
in hand, and the cry Hear Israel, the Lord our God, the Lord is 
One on their lips, insinuated Monotheism into every nook and cranny 
of the earth. True or not, the belief that monotheism sprang forth 
from the racial genius of the Jews has become so common that even 
the official enemies of the Jews — and some of them, such as G. K. 
Chesterton and Hillaire Belloc, should know better,— do not trouble 
to deny it. Their attitude seems to be that it would be much simpler 
to deny altogether the value of monotheism and create a better re- 
pute for the virtues of paganism, than to try to wrest this brass lau- 
rel from the crown of Israel. 






44 



JEWS MUST LIVE 



There have been, as a matter of fact, two dissenting voices, voices 
ventured forward so meekly, that they have scarcely been heard; the 
voice of Ernest Renan, who spent a lifetime on Semitic studies only 
to discover when he was too old to turn to anything else, that the 
whole matter (learning and people) were exceedingly distasteful to 
him; and the voice of William Robertson Smith, a Scottish theolo- 
gian whose only radical departure from custom was to occasionally 
drop the William from his name. 

Renan cautiously propounded the theory that monotheism was 
really an instinct, and that a Semitic one; therefore the universal 
belief that it was inimical to the Hebrew race should be modified. 
Smith, who probably never gained access to the writings of his deli- 
cate French contemporary, brings his even more dilatory argument to 
a head with the suggestion that "what is often described as a natural 
tendency of Semitic religion toward ethical monotheism is in main 
nothing more than a consequence of the alliance of religion and 
monarchy." 

Of the Jews themselves, however, the attitude of Rabbi David 
Phillipson is typically cocksure: "The Hebrews alone of all Semitic 
peoples reached the stage of pure monotheism through the teachings 
of their prophets; however, it required centuries of development be- 
fore every trace of idolatry disappeared even from among them, 
and before they stood forth as ( a unique people on earth/ worship- 
pers of the God, and Him alone." 

We must, however, get ourselves a more impartial definition of 
monotheism than the pronouncement of this pompous rabbi. We find 
one in the essays of Dr. George Galloway who describes monotheism 
as "the ripest expression of the religious consciousness. It rests on 
the conviction that the ethical and religious values must have a suf- 
ficient ground and, this is the one God on whom all existence and 
value depend," 

A good definition this. Probably as good a one as will ever be of- 
fered. I had this definition in mind while going through the Old Tes- 
tament again. During a rather careful rereading in which it became 
increasingly clear to me that I was the book's first intelligent reader 




IS MONOTHEISM A PURELY JEWISH CONCEPTION? 45 

in two thousand years 12 — I find that, with the exception of the first 
cloven chapters of Genesis, which might or might not have been writ- 
Ion by a Jew, there is not much more than an occasional hint of the 
monotheistic idea to be found in this whole structure of Judges, Kings 
and Prophets. The conception of God in the first eleven chapters of 
Genesis is singularly lofty 13 . After that, it becomes the portrait of 
an ordinary tribal god; except that in none of the chronicles of tribal 
gods that have come within my reading range, have I encountered a 
tribal god as cruel, jealous, lustful, mean, lying, cheating and treach- 
erous as that great little guinea pig the God of Israel. 

The very opening words of the twelfth chapter of Genesis begin 
to set the character of the God of Israel; "Now the Lord said unto 
Abram: 'Get thee out 0} thy country, and from thy kindred, and 
from thy father's house, unto the land that I wUl show thee. And 1 
will make thee a great nation, and I will bless thee and make thy 
name great; and be thou a blessing. And 1 will bless them that bless 
thee, and him that curseth thee will I curse; and in thee shall all 
the families of the earth be blessed." 

To be a true and just God, in accordance with the monotheistic 
ideal, God would have to be aloof from all men. So it is a bit supris- 
ing that his first human announcement should be that he has made 
an alliance with a man. More regrettably, no reason is assigned for his 
selection of Abraham for such an important business: it seems an 
affair like love at first sight, where the object has as yet to prove 
worthiness. But! there is here one touch of true monotheism; for, be 
God's reasons for choosing Abraham sufficient or not, He does prom- 



12 It would here be to the point to remind the reader that for 
nearly three hundred years millions of intelligent people read and 
recited the most famous of Shakespeare's sonnets in the belief that 
they were addressed to a woman. The discovery that they were writ- 
ten to a man — and could not possibly have been inspired by a wo- 
man — was not made till the very end of the nineteenth century. 

ia This is the only drawback to the theory that Genesis is really 
two narratives blended into one. How can two men of such imag- 
inativeness have written at the same time and in the same country? 



I 



46 



JEWS MUST LIVE 



ise that "in thee shall all the families of the earth be blessed." 

The promise continues in the fourteenth verse of the next chapter: 
"And the Lord said unto A bram, after that Lot was separated from 
him: 'Lift up now thine eyes, and look from the place where thou 
art, northward and southward and eastward and westward; for all 
the land which thou seest, to thee will I give it and to thy seed for- 
ever. And I will make thy seed as the dust of the earth; so that if a 
man can number the dust of the earth, then shall thy seed also be 
numbered. Arise, walk thou through the land in the length of it and 
in the breadth of it; for unto thee will I give it." 

It is only natural, if God has chosen, to work his wonders for the 
rest of the world through Israel, that the latter should be endowed 
with some fertile territory to develop in. But in the opening of the 
fifteenth chapter the operations of the Lord become definitely suspic- 
ious: "After these things the word of the Lord came unto Abram in 
a vision, saying: ( Fear not, Abram, 1 am thy shield, thy reward shall 
be exceeding great.' " If Israel is to become a blessing for the na- 
tions, what evils would there be to shield Israel from? And why this 
offer of an excessive reward, as if it were not a reward but a bribe? 
What are Israel's labors to consist of? In return for what particular 
favors to the Lord are such lavish favors being offered? 

The Lord's frankness to his dearly beloved chosen ones increases. 
In the opening words of the fifteenth chapter we get a rather definite 
intimation of what the Lord expects of his people Israel. "And he 
said unto Abram: 'Know of a surety that thy seed shall be a stranger 
in a land that is not theirs, and shall serve them; and they shall 
afflict them four hundred years; and also that nation whom they 
shall serve, will I judge; and afterward shall they come out with 
great substance.' " 

Can the last words of this momentous passage mean what they 
appear to tell on the surface? Is God really promising Abraham that 
some day the nation to develop out of his seed will be permitted by 
the Lord to loot a nation that is not their own? If there is any doubt 
that the meaning is precisely what appears on the surface of God's 
words, it is dispelled by verse nineteen of the third chapter of Ex- 
odus: "And I know that the King of Egypt will not give you leave 






IS MONOTHEISM A PURELY JEWISH CONCEPTION? 47 

to go/' God says to Moses, "except by a mighty hand. And I will 
put forth My hand, and smite Egypt with all My wonders which I 
will do in the midst thereof. And after that he will let you go. And 
I will give this people favor in the eyes of the Egyptians, And it shall 
come to pass that, when ye go, ye shall not go empty; but every 
woman will ask of her neighbor, and of her that sojourneth in her 
house, jewels of silver, and jewels of gold; and raiment; and ye shall 
put them upon your sons, and upon your daughters; and ye shall 
spoil the Egyptians!" 

When an English novelist, Charles Dickens, portrayed in a great 
novel, Oliver Twist, a Jew named Fagin, instructing little English 
boys in the art of pocket-kerchief snatching, a howl of protest went 
up from universal Jewry that resounded through every corner of 
1 he civilized world. Dickens was excoriated as a liar and a Jew-hater. 
The book, one of the most beautiful in all literature, was declared 
to be a nasty, deliberatively venomous slander of a noble, long suf- 
fering race. But when it is our own sacred book of record, instructing 
our children in the very lowest possible way to rob their neighbors 
it is to be regarded as sacred scripture and unimpeachable evidence 
of the nobility of our racial character. 

But you do not have to wait till Exodus to discover the true char- 
acter of the God of Israel, to realize what a palpable sham and hol- 
low pretense is this promise of his, through the goodness of Israel 
to bless the families of the earth. In his first and only interview with 
Isaac, the second of that great thievish triumvirate, 14 he betrays 
what is his real attitude towards the rest of the nations: 

"And Isaac went unto Abimelech king of the Philistines unto 
Gerar. And the Lord appeared unto him and said: 'Go not down 
into Egypt; dwell in the land which I shali tell thee of. Sojourn in 
this land, and I will be with thee, and will bless thee; for unto thee, 
and unto thy seed, I will give all these lands, and I will establish 
the oath which I swore unto Abraham, thy father." 

14 God, it would seem, had no better opinion of Isaac than did his 
father Abraham. For, having once addressed htm, he never troubled 
himself with Isaac again. 



* 



48 



JEWS MUST LIVE 



This land in which the blessers of the world were to develop their 
peculiar talents was to be taken away, stolen outright, not in the 
name of any political or commercial treaty, but in the name of a 
mysterious arrangement with the divinity, from the people who had 
cultivated It and who were still in peaceful possession of it. 

"But," I can hear a pompous rabbinical voice intervening, "these 
Canaanites were just so many pagans, and unworthy of a land as 
fruitful as Palestine." 

The Old Testament here is a deadly witness against the integrity 
of the God of Israel, and especially against the cynical Jewish claim 
that the best proof of Israel's superiority over the rest of the nations 
of the earth is in Israel's survival. Yes, Israel did eventually con- 
quer all of Canaan and put most of its inhabitants to the sword. But 
compare the Hebrews described thus far, with the people ruled by 
Abimelech, King of the Philistines. How pure and beautiful they ap- 
pear to be, compared with the Jews, especially in that marvelous line 
spoken by Abimelech, after he had caught Isaac disporting himself in 
public with the woman he had pretended was his sister. Instead of 
just kicking Isaac out of his domain as he might very well have done 
without any difficulty, he turned to him and said; "What is this that 
thou hast done unto us? One of my people might easily have lain 
with thy wife, and thou wouldst have brought guiltiness upon us." 
If there is a nobler, more moral speech in the literature of the world 
I have not come across it. It certainly shows that these Canaanites 
were more sensitive to fine moral values than even the most loqua- 
cious of the Hebrew prophets. If the Jews survived, as they did, a 
people so much nobler than themselves, what is there left to say for 
the virtues of mere survival? 

The only Jewish effort to explain away this horrible enigma was 
made in his vast history of the Jews by Professor Heinrich Graetz. 
Graetz tried, in a half-hearted round-about way, to develop a ration- 
ale for the Jewish claim to the lands of the Canaanite nations. "These 
claims," he wrote, "derived further strength from the tradition left 
by the patriarchs to their decendents as a sacred bequest, that the 
Deity, whom they had been the first to recognize, had repeatedly 
and indubitably, though only in visions, promised them this land 



IS MONOTHEISM A PURELY JEWISH CONCEPTION? 49 



U their possession, not merely for the sake of showing them favor 5 
but as the means for attaining a higher degree of culture. This oil- 
lure would frequently consist in Abraham's doctrine of a purer be- 
lief in the One God, whose nature differed essentially from that of 
(lie gods whom the various nations represented in the shape of idols 
and by means of other senseless conceptions. The higher recognition 
of the Deity was designed to lead Abraham's posterity to the prac- 
tise of justice towards all men, in contradiction to the injustice uni- 
versally prevailing in those days/' 

This is a very remarkable paragraph. If I had it in my power, I 
would post it on the door of every synagogue in the world. For it 
embodies In a few innocently meant words almost every form and 
species of our peculiar Jewish hypocrisy. 

To begin with (1.), there is the remarkable assertion (put forth 
so brazenly that, offhand, no one would think of disputing it) that 
the Jews were the first people in the world to conceive of the idea 
of a One God Universe, When you remember that this was an illiter- 
ate and unlettered people born into a world already vastly enriched by 
every species of literature, that their first exercise in writing was in 
Chaldean {the Yiddish of their time), with centuries to elapse before 
they would develop their own language, the conceit is too pitiable 
even to laugh at. 

2. That the conception of the One God as a God of Justice and 
mercy was an innovation that was not only Jewish but would have 
been impossible of conception except by Jews. This of a people born 
in bastardy, weaned on pillage, and brought to the estate of a nation 
in a state of such constant butchery that the average life of their 
kings on a throne was something like two and a half years. 

3. That religious belief is the very highest form of culture, that 
there cannot be any culture outside of faith and prayer. 

4. That for the expression of a profoundly divine idea, gossip is 
more effective than the art of sculpture. The Old Testament itself is 
replete with expressions of contempt for images, those painted as 
well as those molded out of wet clay. It would have been a relief to 
find in a people, deprived of the privilege of sharing so much love- 
liness, at least a sincere expression of regret. But no, Jews must take 




50 



JEWS MUST LIVE 



pride in their aesthetic castration as far forward as the end of the 
nineteenth century. 

5. That the covenant between Abraham and God was an unselfish 
one, aimed at the enrichment not of Israel but of the world of na- 
tions about him. 

And lastly (6.), that before the appearance of the Jews, the world 
was a den of vice and iniquity. Abraham, Graetz would have you 
believe, caught the first human glimpse of God, and with the open- 
ing of his eyes let the first ray of good dawn on an unborn moral world. 

What Graetz and the rest of the Jewish apologists today call the 
Jews' very own peculiar monotheism (without a murmur of protest 
from a stupified world), began life two thousand years ago as a 
simple but totally incredible explanation of the unwarranted steal- 
ing of a peaceful country by a horde of savages. The explanation 
of seizure by divine inspiration was not a new one to the world. It 
had already grown old with mankind when it was put forth. But 
once offered, the credulity with which it has been met is truly amaz- 
ing. Never before had national thieving been brought to such a high 
estate and rendered so precious in the annals of man. 

I believe I have shown how little there was in the history of the 
Jews before Moses to justify the world's even entertaining the idea 
of their divine choice as the chosen people of God. What do we find 
after the advent of Moses? 

In one Midianite.camp alone, the Lord God supervised the cap- 
true of six hundred and seventy-five thousand sheep, seventy-two 
thousand oxen, sixty-one thousand asses, and thirty-two thousand 
vjrgins. All the men, and all the wives, and all the male children 
were massacred; the girls and the booty were divided between the 
Jews and their Lord God. 

In Jericho, at the instigation of Joshua, who was impatient with 
details, the Lord of Israel placed an anathema over the whole popu- 
lation. He massacred them all, Virgins and asses alike, and spared 
only the harlot Rahab for sheltering the Jewish spies who had reach- 
ed there in advance of this sacred expedition. 

A whole tribe, or almost all of it, was slaughtered in civil war at 
one time, without anyone raising a finger to stop it. 



IS MONOTHEISM A PURELY JEWISH CONCEPTION? SI 

Twenty six nations in all were conquered by this great and just 
Lord God. For one of them, Amalak, whose sin was that they had the 
insolence to dispute the Jews invasion of Canaan by way of their own 
territory, God conceived such a deadly hatred of that he ordered the 
wholesale destruction of the nation, men, women, children and cattle, 
that even their remembrance might fade out under the heavens. 

All this towards what endl That the Jews might be able to besnot 
(he plains of Canaan with a national life that had not a single artistic 
grace to relieve its monotonous and fearful ugliness. 

You have here a portrait not only of the God of Israel but of his 
chosen people as well. Man, like God, creates in his own image. 



•^v 




Uncle Moses: Just a fencing bout. . . . 

Uncle Sam: Fencing bout helL This is a fight to a finish 




IV 
JEW-HATRED AS A NATURAL INSTINCT 

But what sort of speech is this for a Jew, you are probably ask- 
ing yourself, by this time? I can see the question half-glimmering in 
your eyes. My answer must be steel set in granite. The dew of com- 
passion has entirely dried up in my bowels. I am myself a Jew, I 
know it. But I am a Jew who has been brought to the point where 
he so loathes his people that he thinks in terms of their destruction. 
No, it has not escaped me that the destruction of Israel would mean 
my own end, too. I would not want to survive in a world without 
Jews. Yet, by God, I don't know how I shall ever again contentedly 
live with them: I pray for my own effacement as fervently as I pray 
for theirs. This is a work of terror, and I am trying to make a ter- 
ribly good job of it. I have taken out the old Jewish carcass to ex- 
pose it in the sun. I shall rub it till every sore on it shines like a 
planet of light. 

I know how well the Jews have earned the hatred which is in my 
heart towards them. I do not doubt that they have earned in equally 
good measure the hatred which the nations entertained towards them 
since records of such international courtesies have been made. 
Anti-semitism is the natural effect of a social cause. I cannot under- 
stand why such a deep mystery is made of this simple cause. 

The causes of anti-semitism He in the very deepest recesses of hu- 
man nature. They are like pebbles at the bottom of a very deep 
stream. But the waters of the stream are clear and I have no diffi- 
culty making them out. 

The first cause of Jew-hatred goes back to the nature of Jewish 
leadership, a black veil on the conscience of the race. The second 
goes back to the nature of the people itself, and it is an evil no less 
foul. The first appears to be an evil without a remedy. But the sec- 
ond does not seem to me impossible to deal with. 

Beginning with the Lord God of Israel himself, it was the suc- 



55 



56 



JEWS MUST LIVE 



I 



cessive leaders of Israel who one by one foregathered and guided the 
tragic career of the Jews— tragic to the Jews and no less tragic to 
the neighbouring nations who have suffered them. But we must have 
been a pretty horrible people to start with. Our major vice of old, 
as of today, is parasitism. We are a people of vultures living on the 
labor and the good nature of the rest of the world. 

But, despite our faults, we would never have done so much dam- 
age to the world if it had not been for our genius for evil leadership. 
Granted our parasitism. But Parasitism is a virtue as well as an evil. 
Certain germ-parasites are essential to the steady flow of blood 
through the arteries of an organic body. Certain social parasites, by 
the same dispensation, are important to the functioning of the blood 
of the body politic. The shame of Israel comes not of our being the 
bankers and the old clothesmen of the world. It comes, rather, of 
the stupendous hypocrisy and cruelty imposed on us by our fatal 
leadership, and by us on the rest of the world. 
^ The whole career of Jewry divides itself for me into three distinc- 
tive and significant parts. The first was the period of the patriarchs 
when the Jews were numerically so inferior to the nations about them 
that they practically never went out to war against them, but de- 
pended, for looting them, on the success of such little games as palm- 
ing off wives as sisters and buying birthrights. The second period 
was the long national rest in Goshen, and the subsequent flight from 
Egypt, during which the Jews discovered, to their own amazement, 
that they had grown into a population of more than two million 
people. They were now so superior numerically to the little tribes 
and kingdoms of Arabia, who stood in the way of their march on 
Canaan, that it was practically no effort to slaughter them. And 
so they did. This second period lasted about two centuries, to the 
anguish of a bleeding peninsula. The inevitable followed, and that 
brings us into the third major division of Jewish history. The wrath 
of the larger nations to the north and the west of Judaea was aroused 
against the usurpers. One by one they swooped down on the Jews. 
The tide of conquest turned; it was now the Jews who were slaug- 
tered and taken into captivity almost at will, At one time nearly 
three quarters of the whole Jewish nation was seized and carried 



JEW-HATRED A NATURAL INSTINCT 



57 



into a captivity from which it was never returned. It took a 
little time for this "stiff-necked people," as the prophets called them, 
to realize that once more it was they who were numerically inferior 
to their enemies. The realization sank in slowly but surely. Wisdom 
pointed out a reversal of national policy. The time when they could 
destroy their neighbor-nations by violence being definitely at an end, 
did they give up the national ghost? Ah, no. For the first of all 
Jewish creeds is that Jews must live. It does not matter how, by 
what, or to what end? Jews must live. And so a return was made to 
the ancient policy of conquest by the more peaceful and delicate 
methods of cheating, lying and pimping. 

See the Jews swinging forth triumphantly out of the haphazard 
crossing through the Red Sea, Behind them their old neighbors the 
Egyptians are drowning in the waves loosed by the all-just Lord God 
of Israel. There is a theory that the parting of the waters of the 
Sea, and the closing up of the waters, the first to let the Jews go 
through, and the second to drown their Egyptian pursurers, were 
part of a great engineering feat worked out by Moses and his ad- 
visors. I don't think it makes any difference by what agency this 
business was accomplished; the nature of it alone is important to 
bear in mind. And the triumph of the escaped servants, laden with 
the loot stolen from their masters. Moses and his sister Miriam are 
singing to Israel. They are singing a new song. It is a song of triumph 
such as the Hebrews have never sung or listened to before. The people 
join lustily in the renascence of an old passion — the passion to de- 
stroy by violence, hitherto unknown to their cringing natures. Every 
Jewish crisis seems to have had its particular bitch- Jewess. Miriam 
was the bitch- Jewess of that crisis. 

We can safely set our faces away from the beauty and good voice 
of Miriam. But the figure of Moses, singing to them in a high voice, 
and at the same time speaking soothingly to them in a deadly under- 
tone, is not one to overlook: 

"/ will sing to the Lord, jor He is highly exalted; 

The horse and His rider hath He thrown into the Sea. 

The Lord is my strength and song, 

And He is become my salvation; 



58 



JEWS MUST LIVE 



This is my God, and I will glorify Him; 

My father's God and I will exalt Him. 

The Lord is a man of war. 

The Lord is His name. 19 
The Lord is highly exalted. But not because he is the Lord of the 
Universe, Not because he is the creator of heaven and earth. The 
Lord has been promoted. He has become a doer of much grander 
deeds. "The horse and his rider hath He thrown into the Sea." The 
Lord is the hero of Israel's great hour of triumph. 

You nave heard the voice of Moses singing aloud. Much more ter- 
rible is the roll of his voice as he whispers in a soothing undertone: 
"You are a holy people. A people superior to and set apart from the 
rest of the peoples of the earth. For the rest of the people worship 
idols and images. What are idols and images? Things made out of 
wood, stone and brass. If the idol is of wood, stone will break him. 
If he is of stone, brass will crumble him into shapelessness. And if 
the idol be made of brass a metal stronger than brass will be found 
to shatter him. But what can be found between Heaven and earth to 
destroy your God? There he is, your Lord God, high in the sky, 
where no human being can reach him even with the aid of the eye. 
There is deep wisdom in having a God whom your neighbor cannot 
possibly reach either to jostle him or to implore his favors. That is 
your wisdom, my people, that is your strength. It elevates you to a 
place so. much higher than your ignorant neighbors that you really 
need give them no consideration whatsoever." 

With that music in their ears the Jews proceed to annihilate their 
neighbors. They go about it like a nation of trained butchers. No- 
where in the history of the world, not even in the story of Timur who 
"built his ghastly tower of eighty thousand human skulls," is found 
such sweet relish in sheer butchery. But wait. Something happens to 
relieve the awful tension of this ghastly song. Moses has gone up 
unto the mountain of the Lord to arrange a set of laws, for even 
thieves need a code to go by. 

No ordinary Jew is this man Moses. But a mighty big man. A 
man big enough to go up the whole height of Sinai and get together 
with the big mogul of the mountain. For forty days they wrestle with 



JKW-HATRED A NATURAL INSTINCT 



59 



I tic task and during those forty days Moses neither eats, drinks nor 
bleeps, by way of emulating the big boss who doesn't have to. On the 
fortieth day the Lord looks up from the tablets of fire, and down the 
mountains, and turns his dreadful face to Moses in a savage humour. 
"Look down, Moses."— "Yes, Lord."— "What do you see?"— "The 
lops of rocks and trees, singed by your last passage down the slope." 
— "Don't you see your precious people, Moses?"— "No, Lord. You 
forget that my eyes are only human." — "Well, if you could see with 
my eyes, you'd behold those insects of yours dancing around a calf — 
;i golden calf." — "Ah, the boys are playing again I" — "They made 
a personal covenant with me, Moses."— "Sure they did. I'm your 
witness. But what's one or more covenants among good fellows!" — 
"Moses."— "Yes, my Lord."— "Of what use is it, I ask you, to write 
laws for such people?"— "Are you asking me? I told you the answer 
to that one the first time you tried to scare me from behind a burn- 
ing gooseberry bush." — "I remember. You were right, too, and I 
knew it. But I was trying to keep a covenant of my own. This time 
I am going to destroy them, the whole damn lot of them." — "You 
should have done that in the first place. It would have saved plenty 
of humiliation all around."— "Well it's not too late to do it now."— 
"It may not be too late. But this isn't really the right time for it, 
Lord."— "You're trying to dissuade me Moses. You've become fond 
of the wretched beggars, and you're trying to dissuade me from 
destroying them. I tell you I'm going to destroy them, and no one is 
going to stop me."— "I didn't say you couldn't destory them, my 
Lord. I said you shouldn't. And I said that for your sake, not for 
theirs. Remember when you proposed to me the first time to take 
them out of Egypt? And how set I was against it? I told you the 
whole story then, Lord. They're a lousy, thieving quarrelsome people, 
every bit as like their ancestors Abraham, Isaac and Jacob as vermin 
grown to the stature of men can be. I don't know how you happened 
to get on such intimate terms with the like of Abraham, Isaac and 
Jacob. But I didn't ask you then. I'm not asking you now. We all 
make our mistakes. But why bother with their foul offspring, I 
asked? Well, there was that damned covenant, And you would ful- 
fill it, and you've done everything you could to do so. As usual, I 



60 



JEWS MUST LIVE 



let you have your own way about it. You rooted them out of their 
precious dungheaps in Goshen, even though you had to do it at the 
expense of all those swell Egyptians, making the green waters of 
the Nile run red like the nose of Pharaoh after the queen has vio- 
lently tweaked it for him. Has there been one moment since that 
terrible day you put me at the head of them in which you weren't 
sorry for having started the whole affair? Believe me, I loathe them 
the more every day I see them. Nothing would please me better 
than to see them utterly destroyed, completely wiped out. Old as 
I am, Fd lovingly go back to swineherding whenever you can arrange 
to let me off. But I must think of you, Lord, your reputation. So 
thinking, I advise you not to do it. Destroy them by all means. 
But not now. Let them get into Canaan first. You will in that way 
fulfill your covenant with their vermin-ridden forefathers and save 
your reputation amongst the nations. Yes, it comes to that. The 
Egyptians, for instance, think ill enough of you for associating with 
Jews. If you crush out their loathesome blood here against the desert 
rocks and sands, what do you think they'll say? They'll say that 
you fooled the Jews out of Egypt just for the pleasure of squeezing 
the life out of them in the loneliness of the desert."— The Lord 
listens, and he softens. Moses is right* It would hurt his reputa- 
tion abroad if he took it out of the Jews in this out of the way hole. 
For the time being, he will let them alone. And so he places the 
golden tablets with his own hands in the arms of Moses and watches 
ironically the big man's meditative descent down the slope. Moses, 
lovingly embracing the results of those labors of forty days and 
forty nights, reaches the foot of the mountain. And now it is his 
turn to see with naked eyes what the Mogul beheld looking down 
from his mountain. And seeing the jubilant Jews making gay cir- 
cles around the golden calf, and singing obscene songs as they 
danced, the hunger in his belly gnawed savagely into his heart, and 
anger like a hot brand flamed up in the starved bowels of the man 
Moses. Up went the great arms clutching the tablets and with such 
force did he fling them against the rocks at the bottom of Sinai that 
no one has been able to find a whole fragment of them since that 
time. Forgotten was the sweet wisdom with which he had dissuaded 



IKW-HATRED A NATURAL INSTINCT 



61 



I lie Lord from destroying the Jews* In the anger engendered in 
him by the sight of what bad so angered the Lord, he gave the most 
horrible order for slaughter ever given. Let every man now proceed 
to kill the man next to him, he cried out, and a hundred and eighty- 
Nix thousand Jews had been slain when the anger of Moses had 
Bumciently subsided for him to countermand the terrible command. 15 

Moses was a big and terrible man. A man whose soul had great 
spaces in it. Spaces wide enough to contain the leering face of 
Elohim, forty years of patience in Midbur, and the contemplation 
of a horde of savages who had no stomach for the uncertainties of 
the pace he set them, Moses was a man good to look upon, and he 
must have been beautiful to behold even when, standing at the foot 
of Sinai, he perceived the Israelites make a thigh-dance around the 
abomination of gold. But, in his way, Aaron was a man of a deeper 
;ind sweeter understanding than that great brother of his who could 
not find in his vast heart a little patience for the Jewish weakness for 
idols — even for one little golden calf. Aaron understood. And be- 
cause he felt that the worship of idols was a good thing for the 
soul of Israel, even the worship of a golden calf, he countenanced 
the business of creating it in the absence of Moses. 

"See," said the Jews to Aaron, "all the people about us worship 
idols. There is no way of becoming friendly with the people about 
us except to get together with them in idol worship. Are we always 
to do nothing but murder and move on?" 

It must have been from words such as these that Aaron under- 
stood why the Jews wanted to go back to idol worship. Half of the 
Old Testament — Genesis, Exodus, Leviticus, Numbers, Deuteronomy 
(the world's most beautiful farewell oration), Joshua, Judges and 
Samuel — is a ballad of Israel resting from the labors of following 
some evil leader to immerse itself in the delights of idolatry. 

Read the story for yourself. Moses dies, so the Jews return to 
idolatry. Joshua, strengthened by the co-operation of Judah, gains 
dominance over the people, once more the song of the Lord resounds, 



" You will take notice here that I quote the Bible only when 
I find that I cannot improve on it. 



62 



JEWS MUST LIVE 



and more little tribes and nations are hammered into the dust. 
Joshua dies, and instantly the Jews return to idolatry. Gideon 
brings them back to God and slaughter, and so the race continues to 
run with the judges and prophets of Israel leading them to slaughter, 
and the people making every possible effort to return to idolatry and 
a peaceful way of living. 

The rabbis have, of course, their explanation of this phenomenon. 
The idea of an immaterial God was too fine to be grasped by an 
unlettered desert people all by itself. With the help of a leader in- 
toning into their ears they might grasp the idea and hold it. They 
could be trusted to hold on to the idea only as long as the leader 
kept his watchful eye on them. Their song master gone, it was 
only natural that the Jews should slide back into the low state from 
which they had been uplifted. 

But the explanation I am inclined to believe, is the one that must 
have been in the mind of Aaron when he consented to the making 
of the golden calf. The Jews, however much they may have en- 
joyed the violence prophecy required of them, had the gregarious 
instincts of all other human peoples. They wanted a little com- 
panionship, a little conviviality. By imposing on them the idea 
that they were, by their affinity with the Lord God, too good to as- 
sociate with the rest of the tribes in Arabia, the Judges and Pro- 
phets threw Israel into a fearful loneliness. It might be a very fine 
thing, thought the Jews, to be a holy people, if you don't happen 
to be the only holy people. What fun can there possibly be in being 
God's chosen people, if there is no one you can talk to about it? 

All things considered, it is remarkable how the leaders of the 
Jews continually managed to force them out of the idolatry they so 
ardently longed for, and which, during the brief spells in which they 
were permitted to enjoy it unmolested, must have made them feel 
human again. A savage, ruthless and invulnerable people were 
those prophets and judges in Israel. Up to our own time the mak- 
ing of an idol is an abomination in Israel. Intermarrying with the 
gentiles is successfully forbidden by the rabbis, who in our time 
take the places of the judges and prophets of old, when marrying 
Jews and Jewesses must be so painful. 






JEW-HATRED A NATURAL INSTINCT 



63 



With that invisible wall (more formidable than the great Wall 
of China which can be seen by the naked eye) erected about them, 
the Jews marched north, east and west. At one time or another 
Ihey have been in trouble in almost every branch of what is now 
the civilized world. England, among the first European countries to 
be adopted by Jews as their homeland, expelled them bodily and 
precipitously in the year 1290. Edward I made a great sacrifice 
when he did that, because the Jews loaned him money at much 
easier interest than was demanded by the Italian bankers from 
Lombardy. But that was the way of the Jews. They asked al- 
most nothing for their money from the king of England — so that 
when the rest of the people complained to him of their heartlessness 
he would have reason to keep his ears closed to their crying. But 
there is just so much of the protesting of even the most slavish 
populace that a king can ignore with safety. Edward I knew that, 
and when he realized that the patience of England was at an end, 
he signed the famous edict. So grateful to him for that edict was 
the population of Britain that even the peasants (whom the Jews 
had never trusted with money) contributed to a popular subscrip- 
tion of money presented to their king which made it unnecessary 
for him to ever borrow money again. Edward I booting some four- 
teen thousand Jews across the English channel, set a fashion that 
was quickly followed by Italy, Spain, Portugal, France and Ger- 
many. 

The tide of immigration now turned eastward — into Poland, Rus- 
sia and the other Slavonic nations. But as sure as it had followed 
them everywhere else, Jew-hatred developed in Poland and in Rus- 
sia, We have witnessed during the latter part of the nineteenth 
century and during the early years of the twentieth a revival in the 
east of the virulent anti-semitism of the west. The hellish tortures 
of the Inquisition were rivalled by the pogrom and the boycott* 
France, which dismissed the Jews in the thirteenth century and re- 
admitted them in the fifteenth, burst into the epic of the Dreyfus 
case just when Russia was multiplying pogroms. Germany, which had 
never taken decisive action against the Jews, has broken into such 
anti-semitic activity that she may destroy herself in the agony of it. 




64 



JEWS MUST LIVE 



In the ensuing chapters of this book I shall take up one by one 
both the alleged and the real causes of anti-semitism. Here I 
merely wish to reaffirm the fact that anti-semitism is so instinctive 
that it may quite simply be called one of the primal instincts of 
mankind, one of the important instincts by which the race helps to 
preserve itself against total destruction, I cannot emphasize the 
matter too strongly. Anti-semitism is not, as Jews have tried to 
make the world believe, an active prejudice. It is a deeply hidden 
instinct with which every man is born. He remains unconscious of 
it, as of all other instincts of self preservation, until something 
happens to awaken it. Just as when something flies in the direc- 
tion of your eyes, the eyelids close instantly and of their own accord. 
So swiftly and surely is the instinct of anti-semitism awakened in 
man. 

If it were true, as the Jews claim, that the gentiles lay violent 
hands on them purely out of prejudice against their religion, out of 
envy of their superior commercial genius, how would the Jews ever 
get into a civilized country to begin with? Have not Jews been 
admitted from time immemorial, freely, kindly, almost happily by 
every nation at whose gate they have knocked for admittance? The 
story of the Jews, as they have themselves written it out, has al- 
ways gone out ahead of them, to spread through the foreign peo- 
ples and evoke in their minds curiosity and pity. Have the Jews 
ever had to petition a country for admission — the first time? 

Read for yourself the story of the progress of Jewry through 
Europe and America, Wherever they come they are welcomed, 
premitted to settle down, and join in the general business of the 
community. But one by one the industries of the country close 
to them because of unfair practises — until, it being impossible to 
longer hold in check the wrath of a betrayed people, there is vio- 
lence and, inevitably, an ignominious ejection of the whole race from 
the land. There is not a single instance when the Jews have not 
fully deserved the bitter fruit of the fury of their persecutors. Ex- 
cept possibly what is happening in Germany today. But I shall 
take up this matter in its proper place. 

In those European countries where the Jews have not been re- 



BW-HATRED A NATURAL INSTINCT 



65 



duced to the status of a second rate citizenry (like the negroes in 
the south) the feeling against the Jews is increasing swiftly and 
heading matters decisively in that direction. In Roumania and in 
Austria there is constant street-violence against Jews. In England 
and in France the influence of the Jews in politics, business and the 
professions has created an atmosphere so stifling to the natives that 
a whole press has sprung up in those countries whose sole business 
In advocating another, but this time permanent expulsion of the 
Jews. Speaking of the press, I do not think there is a single news- 
paper in Europe which is friendly to the Jews. 

Even in America, the most patient of the western nations, things 
are coming to a head. It is no secret that the immigration restric- 
tion laws passed a generation ago were levelled chiefly against the 
Jews. Industry after industry has taken steps to exclude Jews as 
"employees. The civil population is chafing under the abuses of 
Jewish doctors and Jewish lawyers. There is blood in the eye of 
Uncle Sam as he looks across the ringside at the pudgy, smiling 
Uncle Moses. 

"Just a fencing bout, 3 ' says Uncle Moses reassuringly. 
"Fencing bout hell," growls Uncle Sam. "This is a fight to a 
finish." 

In just such a position a Pharoah in Egypt once reasoned: "Be- 
hold the people of the children of Israel are too many and too 
mighty for us; come let us deal wisely with them lest they multiply, 
and it come to pass, that when there befalleth us any war, they 
also join themselves unto our enemies, and fight against us, and get 
them up out of the land." 

Tt has become the reasoning of every king and congress of every 
country invaded by the Jewish People. It has never changed be- 
cause the nature of the Jews has undergone no reasonable change. 
We are still the seed of Abraham, Isaac and Jacob. We come to 
the nations pretending to escape persecution, we the most deadly 
persecutors in all the wretched annals of man. 

Apion, in his vicious and lying arguments against the Jews, tried 
to spread the infamy that the Jews were leprous and instead of run- 
ning away from Egypt, were really kicked out of it. Apion was 



66 



JEWS MUST LIVE 



probably as great a liar as any Alexandrian rabbi of his day. There 
is no reason to believe that the Jews were any less healthy than the 
other wanderers in the wildernesses of Asia and Africa who had the 
hygienic sagacity to fmecomb their hair at least once every other 
week. But I remember, in this connection, Franz Oppenheimer's 
brilliant theory concerning the formation of states. In the begin- 
ning, he argues, there are two kinds of communities from which the 
state is evolved: the peaceful, unchartered tillers of the soil who 
may be compared collectively to the passive female organ; and the 
bands of wandering marauders whose only means of living is to fall 
on one or more of these peaceful settlements, enslave them and com- 
mercialize their talents and labors. This second type of community 
he compared to the male. When these two meet, and one penetrates 
the other, the theory goes on, conception takes place, and there is 
a blessed event — the birth of a new state. The Jewish nation cer- 
tainly constitutes a community such as Franz Oppenheimer desig- 
nates as the male organ. The organ is constantly at work and may 
be depended on for services in and out of time. But there is a grave 
difficulty. The organ is diseased. The disease is a sort of moral 
gonorrhea known as Judaism, and seems to be, alas, incurable. 
The results of such mating, as any good doctor will tell you, are 
invariably treacherous and unhealthy. If you are in doubt take a 
look at any Jew-ridden country in Europe. If you need to be fur- 
ther convinced, take a look at what's happening in America. 




Always Takef 



LEOLOM TICKACH: ALWAYS TAKE 

I was born in (N)ustcha, 1 * a village on the river Strippa, where 
Austrian Poland relinquished her nationals to the less tender mercies 
of the Russian Empire. As well as I can remember, we were one 
of less than a dozen Jewish families in the environs. Only four 
of them are completely within my recollection. Lippe Goy was a 
breeder of pigs. Reb Sholom the lumber merchant had a mortgage 
on the village church at whose iron door he collected a toll every 
Sunday morning from the worshippers — to reduce his mortgage. 
The Tavias ran the big inn (which had once belonged to my grand- 
father) at the crossroads leading from (N)ustcha to Pidlipitz; and 
we operated a new, smaller inn on the hillside leading to the church. 
I learned to read the Bible when I was barely two years old. I 
had just passed my third year when my father deposited me in the 
home of an aunt of mine in Zborow, further down the river, because, 
he said, there was nothing left that he could teach me. 

I knew even in (N)ustcha that the gentiles regarded us with a 
terrible loathing. But how was it possible for them to love us? 
Lippe Goy sold them sick pigs at prices which would have been too 
much to pay for healthy ones. The Tavias made them drunk at 
the inn every Saturday night, and robbed them of their week's 
wages (just as they had robbed my grandfather of the Inn); and 
Reb Sholom every Sunday morning, including Christmas, sent his 
wife with the church-key to collect the toll or refuse to open the iron 
door to the worshippers. I once heard my father wonder that Reb 
Sholom J s wife who was cross-eyed and had never been taught how to 



18 J had always heard the word pronounced as Nustcka, and so I 
have spelled it in several books of mine in which I had occasion to 
refer to the village of my birth. But J have learned, since, that the 
real spelling of the word is Ustcha. 



69 



70 



JEWS MUST LIVE 



count beyond ten, should invariably come home from these jaunts 
with the correct sum. 

My family's position in the village was a trifle better than that 
of the rest of the Jews. My grandfather and his four sons had made 
of themselves a sort of local legend. Without ever having been 
known to lay violent hands on a human being, 17 the old man had 
established a reputation for great physical strength and courage. 
He also had a cunning in dealing with people in matters of business, 
though he had never been known to employ it dishonestly." All in 
all, we had never been known to deal evilly by any of the gentiles; 
and since the Jews had robbed us as well as themselves, the goyim 
had a sort of softness for us. But that applied only to the older 
men and women. To the children we were just zhidas, like the 
children of Lippe Goy, Tavia and Reb Sholom; and when I ac- 
companied my sister to the village spring for water they invariably 
threw stones at us. 

My earliest knowledge of the Jewish attitude towards their gen- 
tile neighbors came from listening at our Inn to the stories of Jewish 
travellers (who stopped with us for a drink or a night's lodging) 



17 An instance of this. A goy once tried to kiss my young aunt 
Sarak f behind the bar. She cried out, and my grandfather strode in. 
"If someone doesn't take out this swine, something terrible will 
happen," he drawled, and the rest of the goyim almost tore the 
offender apart in getting htm out of the Inn. 

1B Instance. While my grandfather was in charge of the building 
of an important road, a woman in the village was robbed. Certain 
that it was one of the worktngmen, my grandfather called them to- 
gether during the lunch period, told them of the robbery, and sud- 
denly displayed to them a handful of evenly cut straws. "I am going 
to give every one of you a straw" he announced, "and the straw 
of the man who robbed that poor woman will have grown an inch, 
when I come to take it back." He distributed the straws, gathered 
them back a minute later, and he recognized the thief because when 
he came to him he found that he had bitten off a whole inch of the 
straw. 



LEOLOM TICKACH: ALWAYS TAKE 



71 



about their business dealings with the goyim. To my innocent brain 
it appeared that the whole purpose of a Jew in business was to get 
the best of the goy. When the goy had been cheated business was 
good When the Jew had just come out even, business was very 
bad, indeed. For the greater the harm he had done in a business 
transaction with a goy, the deeper appeared the narrative delight 
of the Jew to whom I was listening. I could not help feeling to- 
wards the goyim some of the pity I had felt for Esau when he let 
out that bitter cry on discovering the duplicity of Jacob. 1 " 

The reader, and especially the incensed Jew, may here get the 
impression that I am currying favor with the gentile or his religion 
or both. Nothing can possibly be further from what is the real 
state of my mind and my heart. I don't think I ever shared the 
Jewish contempt for the goyim, which is part and parcel of all 
Jewish psychology. But for thirty-nine years I have watched the 
violence of the goyim against a people I loved. The hands they 
laid on the Jews were lain on me. The bruises which Christendom 
inflicted on the body of Israel are living bruises on my body. It 
does not matter that my heart has turned against the Jews. I am, 
because of that, no more friendly to their tormentors; and I am 
not the kind of Jew who is ever likely to kiss the rod with which he 
was once smitten. Luckily for me, it is not necessary, in my 
country and my age, to make a choice of religion. If, as would 
have been true in the Middle Ages, I had to make a choice between 
Judaism and Christianity, I would simply have to cut my throat. 

I am trying to tell an honest, unbiased story. That was the 
state of affairs between the Jews and gentiles in (N)ustcha, the vil- 
lage in which I was born. I have no reason to believe that things 
were any different in any other village in the world at that Urne, 

In Zborow, where my father brought me to continue my Hebrew 
education, the Jewish religion prevailed, among the Jews in its 
most orthodox form. The town was one of the oldest in Poland, 
its marketplace one of the busiest. To a stranger, come upon this 



«/ knew the goyim of (N)ustcha only by sight, for I never 
learned to talk a word of Polish. 




72 



JEWS MUST LIVE 



scene of petty and virulent barter, the impression must have been 
that he was in a Jewish town. Behind the stalls, fiercely vying to 
outdo one another, brown-bearded, peak-capped men and bewigged, 
red-shawled women, raged to and fro. Yet Zborow was not a Jewish 
town. More than seventy percent of its inhabitants were Salvonic 
Poles. The Jews formed much less than a third of the population, 
Why then, you might ask, this decided predominance in the gen- 
eral appearance of things, since even in the matter of property 
ownership the Jews were in a humble minority? The simplest ans- 
wer is that the appearance of things in this world is usually illusory, 
and we Jews have always been past-masters in the arts of illusion. 
We have learned to dominate the landscape of any country by the 
very singular process of electing ourselves to do all the grouping. 
More than a century before I was imposed on the scene, the old 
wooden synagogue that stood in the midst of the marketplace in 
Zborow had been reared. It was a very old building; it had already 
survived four fires and three massacres. Yet there it towered in its 
agedness as firm and as imposing as any structure in the town. 
Morning, noon and night, Jews held festive, strangely joyous prayer 
meetings before the screened Ark of the Covenant in the heart of 
the synagogue. A Jew prays a little more frequently than a Chris- 
tian and a little less frequently than a Mussulman. But the Jewish 
form of prayer differs both in heart and in outline from any other 
species of prayer in the world. The difference is the difference be- 
twenty one approach to God and another. Mohammedans and Chris- 
tians humble themselves before their deities. The Christian in 
church. The Mohammedan wherever he may happen to be when 
the muezzin announces the hour of prayer. The Jew has everything 
very carefully arranged. God belongs in the synagogue. He, the 
Jew, belongs in the marketplace. God has only one business. It 
is to look after the prosperity of Israel. The Jew walks briskly into 
his synagogue three times a day, at set hours, to remind God of this 
important business. 

The Jews formed only a fraction of the population of Zborow. 
But by virtue of their sensitiveness to their inherent worth, they 
regarded themselves as its natural masters. Concerning their supe- 



LEOLOM TICKACH: ALWAYS TAKE 



73 



riority over the rest of the population of the town, there could be 
no question in their minds. It was all very simple. They were 
Jews. And the goyims were only goyim. Superiority, come to 
think of it, is not exactly the word with which to explain the pre- 
cedence which the Jews of Zborow felt over their neighbors. The 
numerical superiority of the goyim was an accident unworthy of 
being given a second thought. Their superiority in legal posses- 
sions^ — ah, that was the real rub 1 What the goyim had was only a 
temporary possession which the stupid law of the gentiles was at- 
tempting to make permanent. Were not they, the Jews, God's 
chosen? Did not God mean in the very beginning that all the 
good things of the world should belong to his favorites? It was 
a Jew's business to remember this at all times, especially in his 
dealings with goyim. It was practically a moral obligation on the 
part of every conscientious Jew to fool and cheat the goy wherever 
and whenever possible. The impression this arrangement made on 
me at that time was that the world had been created by God for 
the habitation and prosperity of Israel. The rest of Creation — cows, 
horses, nettles, oak-trees, dung and goyim— were placed there for 
our, the Jews 7 , convenience or inconvenience, depending on God's 
good humor for the time being. Just then, I understood, God's at- 
titude towards his chosen ones was, and for many centuries had 
been, one of stern disapproval. That was the reason why the goyim 
had everything and we had practically nothing. If we went to 
synagogue regularly (especially on the sabbaths and Yom Kippur, 
the Sabbath of Sabbaths) God would eventually relent and let us 
fool back from the uncouth laps of the goyim all the divine favors 
which really were intended for us. 

The Jews pride themselves on their reluctance to proselytize. They 
explain that this is a sign not only of religious exclusiveness, but 
of their good will towards the rest of the religions. It is nothing 
of the sort. The Jews do not proselytize because they are firmly 
convinced that they will eventually inherit the earth, and they want 
as few claimants as possible to this windfall. 

I have referred to the "festive, strangely joyous prayer-meetings 
before the screened Ark of the Covenant." The Jews of Zborow 



w 



74 



JEWS MUST LIVE 



belonged to a sect of mystics, then the most popular in Eastern 
Europe, known as the Chassidim. The whole philosophy f the 
chussid (as a chassidic Jew is referred to) was to be happy in ad- 
versity because the kingdom of God was terribly near at hand. The 
morning, noon and evening rounds at the synagogue were cycles of 
breathless singing and crazy dancing before the screened Ark of the 
Covenant. We had a sort of secret understanding with Torah, our 
bride, and God's representative on earth. On holy days we lingered 
over kissing the Torah, as though we hoped to overhear her reveal 
the exact day of the confusion of the benighted goyim. 

We despised the goy, and we hated his religion. The goy, accord- 
ing to the stories crooned into the ears of the children, wantonly 
worshipped an unsightly creature called the yokel — and a dozen 
names too foul for repetition. The yoisel had once been a human 
being and a Jew. But one day he had gone out of his mind, and in 
that pitiably bewildered state announced that he was the Lord God 
himself. To prove it, he offered to fly over the populace like an 
angel. With the help of a page blasphemously torn out of Holy 
Writ, and placed under his sweating arm the yoisel did fly over the 
multitudes of Jews in the crowded streets of Jerusalem. So impres- 
sive a spectacle did he create that even the most pious among the 
Jews were moved in his direction. But Rabbi Shammai, angered 
at the foul impudence of this demented creature, and fearful of a 
possible religious crisis on earth, tore out two leaves from the pages 
of Holy Writ, and placing them one under each arm flew even high- 
er than the yoisel with only one page of Holy Writ for motor power. 
He flew over the yoisel himself and urinated over him. Instantly 
the power of the yoisel's bit of Holy Writ was nullified and the 
yoisel fell to the grounds amidst the jeers and taunts of the true 
believers in the streets of Jerusalem. This extraordinary caricature 
of the founder of the opposing religion made possible one of the 
queerest adventures of my life. 

Six years later I was looking through the eyes of a nine year old 
boy over the early spring harbor of the city of Hamburg. The 
family was migrating to America, to join my father who had left 
four years before. Several hundred of us, men, women and children, 



LEOLOM TICKACH: ALWAYS TAKE 



75 



in ragged clothing were being borne submissively in a small boat 
towards the ocean liner Pretoria which was to carry us across a bleak 
stretch of water to America — a land of promise that promised dif- 
ferent things to so many different people. The splendid well-dressed 
people travelling first and second class had gone out before us. We 
had caught occasional glimpses of them in the office of the agent and 
In the lobby of the hotel, during the two days in which we had to wait 
for the Pretoria to steam into the harbor. One by one, as we stepped 
from the gangplank that had led us into the larger ship, every one 
of us was handed, gratis, a small booklet with black paper covers. 

Whenever my eye falls accidentally on the daily ship-list of the 
New York Times, I look to see if the Pretoria is still afloat. In- 
variably I find that she is either going to or coming from America. 
Is it another ship that has inherited the name of that damnable old 
tub? I cannot believe that a ship plying today a course of trade 
between Europe and America can contain a den as dark, dismal and 
lurid with wormy horror, as the hold of the Pretoria which enveloped 
our poor weary bones in 1904. The beds were raised one on top 
of another, six beds to a row. There was just room enough between 
a bed and the bed over it for a human being to crawl and stretch 
out. Two beds were our whole reservation, the fourth and fifth in 
a row. On the fourth my mother slept with my sister; on the fifth 
I slept with my younger brother. 

The beds were dark, dirty and verminous. Since there was no 
deck on which third-class passengers could promenade, we were 
expected to remain where we were placed, and only creep out from 
our terrible holes for the little food that was served to us in wooden 
bowls three times a day. It could not have been much worse if 
we had been prisoners instead of paying passengers. Some kerosene 
lamps suspended from the ceiling gave forth a white unsteady light. 
The ventilation was the most elementary possible. And to add to 
the unpleasantness, the ragged mattresses gave out a queer green 
odour. I have been in prisons whose fare and general atmosphere 
were superior to the hold of the Pretoria. 

Then in that loathesome darkness something really wonderful 
came to pass. 



76 



JEWS MUST LIVE 



On the second day of the voyage I opened one of those black 
booklets and began to read in it. I became interested immediately 
because it was written in the only language to which I had become 
accustomed, the language of prophecy. The whole thing concerned a 
new Jewish prophet. His name was Yehoshea. Long after all the old 
prophets of Israel had died out, this Yehoshea, a direct descended 
of King David, had arisen to bring back to all Jews the promise 
of eternal life which Jacob had been on the point of communicating 
on his death bed to his sons when sudden death, alas, paralyzed his 
tongue. How, when the rabbi recited the tale of that interrupted 
prophecy, I had grieved that the angel of death had so cruelly cut 
him off! For, if Jacob had only been able to utter for us those few 
precious words how much of our pains and difficulties might have 
been spared us in the thousands of years of our terrible exile! And 
now I had lived to see the day when the whole people had outlived 
the catastrophe! 

"Listen to this," I cried out to my mother and sister in the lower 
berth. And I read to them the words of the new prophet in Israel. 
My mother and sister listened, as did the rest of the miserable resi- 
dents of that dungeon. How tender those words must have sounded 
to them in their foul dark bedsl 

"In that hour came his disciples on Yehoshea, saying: Who, then, 
is the greatest in the kingdom of heaven? And he called to 'him a 
little child, and set him in the midst of them, and said; 'Verily I say 
unto you, unless ye turn and become as little children, ye shall in 
nowise enter into the kingdom of heaven. Whosoever therefore shall 
humble himself as this little child, the same is the greatest in the 
kingdom of heaven. And who so shall receive one such little child in 
my name receiveth me; but whoso shall cause one of these little ones 
which believe in me to stumble, it were profitable for him that a great 
millstone should be hanged about his neck, and that he should be 
sunk into the depths of the sea." 

You can imagine for yourself from what I have already told you 
of the appearance of the occupants of the hold of the Pretoria that 
there was very little real learning amongst us. How was I, how were 
they, to recognize in the names of Yehoshea the founder of Christi- 



LKOLOM TICKACH: ALWAYS TAKE 



77 



anlty whom we knew only by the foulest of names? Was it possible 
for anyone to recognize in the sweet words in that book (which I 
was to learn years afterwards was the New Testament) the religion 
we had been taught to abominate! 

Every day I read aloud a new portion of the little book with the 
black covers. The green sea continued to pound sonorously on the 
walls of the old ship. We pressed ill fed bellies against the soft dank 
mattresses that were like so many elevated graves. But every ear 
was strained intently for the strange music of the new speech. On 
the eighth day I had finished reciting the whole book. But I was 
urged by everyone to begin it all over again from page one. 

The strangest conversations took place during that time between 
myself and some of the other passengers. I felt important for had 
I not discovered this new prophet for my people? 

"What did you say was his name?" an old Jew asked from the 
other end of the line of beds. 
"Yehoshea." 

"Strange. It sounds like Yeshia. But it is most certainly not 
Yeshia. I know every word of the prophet Yeshia, and these are not 
his words." 

"Certainly he is not the prophet Yeshia. It says here that Yehoshea 
is a prophet," I reminded him. 

"Maybe so. But we have not been led to expect a new prophet. 
The only one we expect is the Messiah." 

That was true. I remembered it. "Then who can this Yohoshea 
be?" 

The old man slowly shook his head. 

The answer came to us suddenly and dramatically. One afternoon, 
as I was in the midst of one of my recitations from the little book 
with the black covers, I heard a strange outcry as of someone in great 
danger. I looked down from the elevation of my bed and saw a man 
in a silk mantle and a red beard pointing a finger at me and shouting 
with such fury that his words were incoherent to me. He was obvi- 
ously not one of us. He was richly garbed, his locks were black and 
well combed, and he had a paunch. 
Word concerning what had been happening amongst us had ap- 



78 



JEWS MUST LIVE 



parently reached the upper deck of the ship, and there stood the 
man with the red beard like some avenging angel. 

"Don't you realize that he is talking to you!" cried out the old 
Jew from the other end of the hold. 

"I can see. But what does he want!" 

By this time the Jew with the red beard had regained clarity of 
speech. "Give me that heathen scroll 1" he thundered, pointing to the 
little book with the black covers. 

I hesitated. After all I didn't know who the man was. And the 
book was my own property. It had been put into my hand by some- 
one who had said to me with his eyes: This is for you. It is yours 
to hold and to keep. 

"It's the Rav from Pinsk," I heard the voice of the Jew crying 
to me. 

Tremulously I surrendered my precious possession to the avenging 
angel with outstretched hand below me. The moment his fingers 
touched it he began to tear it into pieces. He tore the book first into 
several parts. Then he tore ten pages at a time. Then he seized the 
large pieces of pages and tore them into smaller bits, all the time 
holding on to all the fragments for fear that some piece of it might 
remain large enough to make it possible for someone to read it. When 
he had satisfied himself that not a decipherable line was left he flung 
the whole thing in one white shower over the floor of the hold. 

He decided, before leaving to take one last parting shot at me. 
"You should be placed in cherem!" he thundered. Then, turning to 
the older people in the cots about me he continued to pour out the 
vials of his wrath: "Fools! OxenI Asses! To be mislead by a child! 
You will all burn for this!" And so cursing he strode out, climbing 
the stairs which led out of our hell to the civilized quarters he oc- 
cupied on one of the upper decks. 

So you see, I have been what in my estimation is even worse than 
a priest or a rabbi. I have been a missionary. But it was not really 
my fault. It was the fault of the rabbis who so grossly misrepre- 
sented Christianity to me. 

The Jewish answer to this is that the Jews of Poland are carrying 
out a policy of retaliation. It is true that the Polish children in 




LEOLOM TICKACH: ALWAYS TAKE 



79 



the neighboring cloisters were led to believe much more grotesque 
things about Jews. Without first giving them any idea of historic 
background Poles teach their children to believe that the Jews 
lulled their Saviour, The children go out into the world with the 
belief that the very Jews they are about to meet in the streets, in 
offices, in restaurants, are the killers of Christ. The result is that 
when the little shkutzim becomes big goyim they look upon the Jews 
they meet with vague hatred and an eerie suspiciousness. But there 
is a noteworthy difference in the working out of these two programs 
of misrepresentation. All that the priests promote in the Poles is a lit- 
tle occasional violence which the goy permits himself to carry only 
occasionally to an extreme which hurts. But what of the little Jews 
who are told that they are the salt of the earth, that what they see 
before them really belongs to them, and is only to be won away with 
the superior brain with which God has endowed his chosen ones! 
Each of them, when he grows up, becomes an agency of cunning 
to defeat the civil law. The Polish Jew does not remain in Poland. 
He migrates. Eventually he finds himself a rich nest in England, in 
France, in Germany, in America, or in one of the South American 
countries. To each of the countries of his invasion, the Jew brings the 
whole bag of commercial tricks and statutory manoeuvers with which 
he poisons the arteries of the civilized world. 

I was a little more than nine years old when I left Poland. I never 
returned to it. My only other experience with a European Jewry was 
some six months I spent in London during the winter of 1919-1920. 
In London I knew only two Jews — as wide apart as the poles of the 
earth. The first Jew, Israel Zangwill, with whom I had had consider- 
able correspondence while in America, was one of the noblest people 
it has been my privilege to meet. He stands in my esteem as a human 
being next to Theodore Herzl who died the year I came to Amer- 
ica. Like Herzl, Zangwill gave his whole life to the Jewish people. 
Like Herzl, he died of it. The Jews ate up Zangwill alive just as 
they had eaten up Herzl before him, and every decent Jew who 
gave them a leadership of pity. I saw them killing Zangwill here in 
America with my own eyes. He had come over at the invitation of 
the Jewish Congress to open up the first session of 1924. In accept- 



80 



JEWS MUST LIVE 



ing the invitation, Zangwill had made one reservation: he must be 
permitted to speak without interference. He would not brook 
having anyone read and approve his speech in advance of delivery. 
The famous meeting took place in Carnegie Hall. Evidently Stephen 
Wise and "the boys" had no idea what Zangwill meant by the liberty 
to say what was in his mind. Zangwill rose that night and brought 
that meeting to the front of every newspaper in the world. He told 
the Jewish Congress, in effect, that it was a movement of people who 
preyed on the lamentable condition of international Jewry for only 
two reasons : the big ones for the publicity, the little ones for the mis- 
erable salaries which they dragged down in their various positions. 
It was the truth and it hurt. "If you are prepared to meet the Jewish 
problem with the courage and self denying labors it demands, I am 
here to join you, to work with you, if necessary to die with you. But 
I can not permit myself to join in a movement whose whole business 
is the satisfaction of some smaller and larger vanities." The answer 
to that was the most ferocious attack I have ever seen directed on 
one man. Zangwill returned to England a broken man. The last few 
months of his life he spent in a half insane effort to prove to London 
audiences that if he was a poor Jew he was at least a very good play- 
wright. He spent almost every cent he had in the world producing 
his plays to empty houses in His Majesty's Theatre. He left prac- 
tically no estate when he died. 

The second Jew I met in London was the editor of The Jewish 
Chronicle, a weekly journal, one of the richest in England, which 
for years had reprinted without permission from me and of course 
without offering anyone any remuneration, my weekly contributions 
to the Hebrew Standard. I went to him when my money had given 
out, I had no job and had no money left for food and shelter. I did 
not come to ask him to pay me for work of mine he had already used. 
I offered to sell him some parts of my new book which I had just 
finished. But he would not as much as look at it. 

"But you may want to run some of this," I urged. 

"In that case," he said, "we will reprint what we want after the 
book has appeared in America." 

"You don't understand," I insisted. "I haven't eaten for nearly 



LEOLOM TICKACH: ALWAYS TAKE 



81 



two days. I must have some money immediately. I wouldn't come to 
you, I assure you if I did not find myself stranded." 

He smiled sourly on me. "I do understand that you need money," 
he said. "But why should we pay for something we know we will 
eventually get for nothing?" 

I looked at him with dejected stupefaction, and rose to go. He 
rose, too, and held out to me a dark, wrinkled hand. I wanted to 
spit into it, but remembered that he was a very old man. "You're a 
hell of a Jew," I said, wresting my eyes away from that mean hand. 

He broke out into an ugly cackle, Jewish grace in London. "I am 
a good Jew. It is you who are not much of a Jew. Have you never 
heard of the saying of our Fathers: Leolom Tickach — always take?" 

Yes, I had heard of it. But the awfulness of its application in real 
life, real Jewish life, had never come to me before. 




Decorating the Street Corner 



VI 

THE ERINGING-UP OF THE LITTLE JEW 

Jews are constantly telling me what a grievous disadvantage they 
find themselves under in conducting their business because they 
happen to be Jews, The word "happen" is theirs, not mine, They 
forget to make a very important distinction, which can only be made 
if you have been honest enough to observe it. Being a Jew is a dis- 
advantage only if you are a Jew doing business within the Jewish 
tradition. But you can be a Jew who conducts his business honestly 
and decently. I have met one or two such Jews in my life. I have 
never known them to suffer of racial prejudice. 

But most Jews (unless they deal exclusively with their own kind, 
in which case Heaven help them I) find themselves up against the 
rock of gentile prejudices even before they have had any dealings at 
all with the gentile. It certainly cannot be fair, it will be argued, to 
condemn a man even if he is guilty, before he has had a chance to 
show his hand. The answer is that there is no law compelling the 
gentile to wait till he has been cheated before he steps out of the 
way of the Jewish trap. The average Jew displays his disposition 
on his face, the result of his peculiar upbringing on the principle: 
Leolom Tockach, always take. It has brought the old wolf so much 
into his face the gentile has to be a born ass to let himself be bitten. 

About two years ago, Harry Montor of The Seven Arts Syndicate 
came to ask me for an interview. "There is really only one question 
I want you to answer," he said. "You've developed quite a publish- 
ing business. Have you found being a Jew an obstacle to your 
career?" 

My answer, syndicated as The Strange Career of Samuel Roth, 
was easy to give. I had not found being a Jew an obstacle to me 
either in the publishing business or in any branch of the life I had 
lived. In spite of my naturally indolent attitude towards studies, I 
was graduated from a gentile grammar school with honors. I ob- 

SS 



86 



JEWS MUST LIVE 



tained entry for my poetry and prose into the best newspapers and 
magazines, just by submitting my work through the mails. I got a 
scholarship in Columbia University, not by passing examinations, or 
exerting influence, but by submitting to the scholarship committee a 
few immature but ambitious sonnets. I lived in Hartley Hall on the 
Columbia campus the quietest and most beautiful months of my 
life. But for America's entering the war, I would still be there. 

Yes, the goyim were always generous to me. But, on the other 
hand, I never tried to fool them or even court their favors. In gram- 
mar school, I made no effort to become friendly with my gentile 
teachers or with the students in my classes who were not Jews. John 
Erskine and Carl Van Doren, whosei gracious interest made possible 
my Columbia scholarship, knew that they were helping a Jew be- 
cause it was among the very first things I told them. My very first 
contribution to Columbia Spectator was the review of a Jewish book. 
It was a very strict principle with me. If I found it at all necessary to 
deal with a goy, I made certain to warn him in advance that I was 
a Jew and liable to change shape and eat him at a moment's notice. 

Discrimination against Jews at the University was plentiful, of 
course. But I do not remember that anyone discriminated against 
Irwin Edman, Frank Tannenbaum or myself. The very contrary to 
the usual was true, I know, in my case. I was liked rather than 
avoided for my aggressive Jewishness. After I publicly announced 
that I would join no fraternity to which Jews were not admitted, I 
believe I received more pressing invitations to join than many a 
popular gentile in my class. I advance the suggestion that it is al- 
together possible for a Jew to live at peace with the Christian world 
about him, if he begins by presenting his proper credentials, and 
does not try to establish with it a basis of equality which does not 
exist. Being born a Jew is a misfortune, like being born a Pigmy. I 
have never known a pigmy to advance his fortunes in the world by 
affecting stilts. But a Jew can make a beautiful position in the world 
for himself merely by being honest. 

Israel Zangwill made it a point of honor to impress his nationality 
on all the people he dealt with, although the overwhelming Jewish- 
ness of his physiognomy should have made that unnecessary. He liked 



THE BRINGING-UP OF THE LITTLE JEW 



87 



to tell how on board the ship, that took him to America the first 
time, he had the good fortune to become acquainted with an eminent 
economist who was to occupy the chair in economics at one of the 
great eastern universities. The economist labored under the disad- 
vantage of a bad case of spinal curvature, but Zangwill found him 
one of the pleasantest of companions and the days and nights passed 
swiftly for both of them because of their numerous animated conver- 
sations. When finally the statue of liberty was sighted in New York 
harbor, the economist suggested to Zangwill that they might, if he 
wished it, continue their lively discussions on shore. "But you under- 
stand that I'm a Jew," interposed Zangwill gravely. "Yes," replied 
the economist, "and you understand, of course, that I'm a hunch- 
back." I do not mean to imply that there is necessarily anything dis- 
honest in the attitude of a Jew who undertakes a business relation- 
ship with a gentile without warning him in advance that he is a 
Jew. In most cases when he fails to do this, the Jew is merely ex- 
ercising his constitutional right as the citizen of a free republic. No 
one can blame the Jews for being reluctant to give up without a 
struggle the civil privileges which during the last hundred years they 
have wrested, by main force of wheedling and wit, from unwilling 
constitutional governments. I am, however, advancing the opinion 
that if we exercise our newly acquired rights more cautiously, our 
chances will be better not only to keep them but possibly to gain 
even new ones. The presence in the American constitution of articles 
granting the Jews equality in the face of the law does not alter the 
fact that to the average American, a Jew is still a Jew, and subject 
to grave suspicion. t / 

Suppose the American constitution does give us equal rights with 
gentile American citizens? Does that alter the fact that every once in 
a while another great American industry joins in the boycott of 
Jewish labor? Does our theoretical equality make it easier for Jew- 
ish students to enter American colleges? Constitutional rights that 
have been granted can also be taken away. The increasing hostility 
of America to its Jewish citizenry would seem to indicate it as the 
height of folly for American Jews to rest nonchalantly on their 
constitutional rights. 



38 



JEWS MUST LIVE 



THE BRINGING-UP OF THE LITTLE JEW 



89 



t£SE*JSh ys as ? b00k f ler on West Eighth Street > I beca ™ 

friendly with a man who employed more than four thousand people 
It was known of him also that he did not permit Jews to work In 
any branch of his business. "Will you tell me why?" I once asked 

„2^" ^ SaM ' " J6WS are not de P endabie ' - d *W are 
"Would that explain their success in business?" I asked 
I don't know what explains a Jew's success in business," he re- 
plied But have you ever heard of a Jew who made a success of 
another man's business?" 
I was silent. 

He smiled "When you find such a Jew," he said "send me a wire 
collect, and 1 11 begin hiring Jews immediately." 

"Have you never employed a Jew, then?" 

"Sure, many of them. By accident. They come around to our em- 
ployment department, give Christian names, and get away with it 
—until I spot them. At the works they say that I've got an unfailing 
eye tor Jews. They never escape me." 

I protested that this seemed both remarkable and unbelievable 
1, a Jew, very frequently mistook a Jew for a gentile! 

"Bemg a Jew isn't it enough, Roth. You've got to have a nose for 
Jews You've got to be able to smell them out. If I can't spot it in 

?Ll eatUreS ' * Can find thdr Jewishness in their conversation " 

^ What about the Jews with Harvard accents?" 

"You've got me wrong. I didn't mean their accents at all. Most 
Amencan Jews talk like Americans, and less with their hands than 
regular Americans do, I have a more infallible way of recognizing 
a Jew in my employ. When a Jew talks to his employer he usually 
looks over his head." 

I think I know exactly what this man meant. Isaac looks over the 
head of his employer to the invisible Lord God of Israel. Since all 
the wealth before him was really meant for the enrichment of Israel 
there must be at hand some nice easy way to get it out of the crude 

SH°t^ i° y ? ac ^ al .P° ssession - H * cannot help this dishonest 
feeling. It is almost as instinctive with him as it is instinctive for the 






gentile who sees him to pass by him. That's how poor Isaac has been 
brought up. And what a little Jewish boy has learnt, to quote a con- 
temporary patriotic Jewish drama, he never forgets. 

What is this Jewish upbringing! To know it you have to enter 
and live in, a Jewish home, I only knew one Jewish home intimately, 
the one in which I was, so to say reared, and so I shall give you 
some inkling of it. It was typical of all Jewish homes, rich and poor 
alike. 

The Hebrew of the rabbis was all I had been permitted to learn in 
Poland. My father's Tespect for what might be learned outside of the 
Pentateuch being very scant, it was lucky for me that public school 
attendance in New York City was compulsory. I was enrolled in the 
public school of my district. But that did not mean the end of my 
Hebrew studies. To continue those I was compelled to go to cheder 
(Hebrew school) for two hours after school every afternoon. 

My father had to pay so much every week for my Hebrew school- 
ing. What he paid came out of the slender means by which we were 
fed and clothed. And what poverty we lived in, those days I My father 
drudged heavily and bitterly for the little money he earned. For some 
fifteen or eighteen dollars he found once a week in his pay envelope 
he had to rise four o'clock mornings to go to work, and he stuck to 
his machine till nearly ten o'clock at night. The agony his livelihood 
cost him made a miser out of my father. He could not bear to part 
with the greenbacks which came to him with so much anguish of 
body and spirit. But not once did I hear him complain of the cost 
of my Hebrew education. 

It was really heartrending. He grudged my poor mother every 
penny he allowed her for the bare necessities of life and the rental 
of the insect-ridden apartment we occupied on Broome Street. 
If he found in the ice box, when he came home, apart from what 
had been left for his supper, a little butter, an egg, or some barley, 
he quarrelled about it interminably with my mother, and was certain 
to cut down her allowance the following day. Yet when it came to 
parting with cheder money, no questions were asked. Why? 

The explanation for this is simple enough. Without the aid of a 
local police to enforce it, Hebrew education is compulsory among 



on 

JEWS MUST LIVE 

Jews To fail to force me to go to cheder would have meant complete 
social ostracism for my father and mother. The Jewish boy must learn 
enough Hebrew whereby to read his prayer book on Saturday mom- 
mgsm synagogue, and for the ceremony of Bar Mitzvah, his thir- 
teenth birthday, when he is installed as a full-grown member of the 
Jewish community, with full responsibilities of a citizen. To have 
failed in this important preparation i Sj in Jewish life, an act of high 
treason to the Jewish nation. That is how it happened that, against 

Hebre™ * ^ ** PWCi0U8 h ° UrS aftCr Sch ° o1 ' learnin * 

If you stop an American Jew and ask him why he plagues his 
children with Hebrew studies (after the already exhausting sessions 
of the public school) he will give you one of two reasons. He will 
either plead that he is giving his son the religious education he needs 
to complete his equipment for a successful career, or that he thinks 
it is important to supplement the cultural training his son is acquir- 
ing in the public school with the cultural Jewish training that is tra- 
ditionally just as important to his son. 

The first answer is given by the simple ignorant Jew, the sort of 
Jew my own father was. The answer is sincere and honest enough 
or it has been transmitted to him by a hundred thoughtless genera- 
tions. But fundamentally it is untrue. The amount of Hebrew a child 
needs to know for purely religious purposes, he learns in two years, 
before he is six years old, before he is required to begin his secular 
education. And religion is not taught in the Hebrew schools 

Hebrew instructors are not religious and do not bother to teach 
re igion. I was a cheder student when a child, and I was never taught 
rehgion. When I grew older I held a position with the Bureau of 
Jewish Education maintained by funds publicly collected from the 
Jewish Community of New York. I do not think I violate any con- 
fidences when I assert that neither its chief executive nor any one of 
his dozen department heads were believers in the Jewish religion 



E/ l r I ,T me a Zt0mSt in 1912 ' ' kad forgotten the little 
Hebrew I had learnt; but, having resumed Hebrew studies of tnv 
own free mil, I found them both delightful and instructive 



THE BRINGING-UP OF THE LITTLE JEW 



91 



The cultural reason sounds more plausible but has even less foun- 
dation in fact. If the Hebrew schools foster Jewish culture where is 
this culture? Now culture is either creative or absorptive. Creative 
Jewish culture we have not in America even in its lowest form. As 
for absorptive culture — which consists of the contemplation of cul- 
ture created by others, and so transmitted through time and space — 
there is almost none of that in America either. What have we of Jew- 
ish culture in America, really? The national anthem, a few field songs 
from Palestine, and some anaemic modern adaptations of themes 
from the Old Testament. The few serious Hebrew works imported 
into the United States from Europe and Asia Minor are for the ab- 
sorption of the few European Jews who have made of America a sort 
of haven of despair in their old age. 

The cultural argument is the rankest sort of pretense. Do the thou- 
sands of French families in the United States compel their children 
to study French after school so as to preserve with them the inher- 
itance of French culture? Or is there any reason to believe that the 
French think less of their culture than the Jews think of theirs? How 
many German schools do the fifteen million Germans in the United 
States maintain to help their children keep the inheritance of Ger- 
man culture? The preservation of Jewish religion and culture are 
merely excuses for something else, a smoke-screen. What the Jew 
eally wants and expects to achieve through the instrumentality of 
the Hebrew school is to cultivate in his son the sharp awareness that 
he is a Jew and that as a racial Jew — apart from all the other 
races — he is waging an old war against his neighbors. The young Jew 
must learn to remember that before anything else he is a Jew, that, 
before any other allegiance, comes his allegiance to the Jewish 
People. He may be a good American if it is good business to be a 
good American, He may even pose as a good Chinaman. But no 
obligation he contracts with a non-Jew is to be considered valid 
if it violates the interests of this most important obligation of his. 
The first thing the young Jew learns is that he is a Jew. The sec- 
ond thing he learns is that being a Jew makes him different from the 
members of all the other peoples on the face of the earth. Sanctity, 
because of the everpresence of the synagogue as a background is 



92 



JEWS MUST LIVE 



inevitably part of his impression of his function as a Jew. If the 
family in the midst of which he is reared has shed all of its religious 
feathers, then a sense of superiority takes the place of the feeling 
of sanctity. The third thing he learns is that, as a member of a na- 
tion of priests, it is his business to make for himself a high place 
in the world, some position from which he will be able to compel 
the world to pay him tribute. 

Most desirable for the young Jew, he is told impressively, is it, for 
him to become a member of one of the professions— to become a 
doctor, a lawyer, an engineer, even a salesman or an agent. To be 
compelled to go to work, to do manual labor for one's livelihood, is 
the very worse state the young Jew can fall to, something to make 
him feel really ashamed and humiliated. 

This attitude of the Jews towards manual labor is historic. The 
Jewish apologists have a neat explanation for it. In most of the 
countries of the Diaspora the Jews were not permitted to own land 
or to work on it. Nor were they permitted to work for Christians, 
And since Jewish merchants could give employment only to a frac- 
tion of the great number of young Jews, the rest had to turn for 
careers to salesmanship, money-lending and the other promoting 
aspects of trade. This does not explain why Jews have never, like 
other peoples, gone into a wilderness and built up a land of their 
own. Nor why in England, in the thirteenth century, under Edward 
I, they did not take' advantage of the offer by which Edward prom- 
ised to give them the very opportunities Jews had been crying for 
for centuries. 

After imprisoning the whole Jewish population in his domain for 
criminal usury and debasing the coin of the realm, Edward, before 
releasing them, put into effect two new sets of laws: the first made 
it illegal for a Jew in England to lend money at interest. The second 
repealed all the standing laws which kept Jews from the normal pur- 
suits of the kingdom. Under these new statutes Jews could even lease 
land for a period of fifteen years and work it. Edward advanced 
this as a test of the Jew's sincerity when he claimed that all he 
wanted was an opportunity to work like other people. If they proved 
their fitness to live like other people, the inference was that Edward 



THE BRINGING-UP OF THE LITTLE JEW 



93 



would let them buy land outright and admit them to the higher privi- 
leges of citizenship. Did the Jews take advantage of Edward's 
decree? This way. To get around the laws against usury they in- 
vented such new methods of skinning the peasants and the nobles 
that the outcry against them became greater than ever, and Edward 
had to expel them to avert a civil war. It is not recorded that one 
Jew took advantage of the new right to till the soil. 

During the Napoleonic era there was a rabbi in Metz, Aaron 
Worms by name, who felt deeply the shame of the traditional Jewish 
attitude towards manual labor. He took the trouble to publicly re- 
buke the people for it, and, as an example, apprenticed his son Eijah 
to an artisan. But it was a vain gesture, as has been the effort of every 
Jew of integrity to civilize his people. For his pains, there were Jews 
in Europe who called him an apostate — and worse. The Jew's feeling 
of superiority to manual labor has become second nature with him. 
It has been inborn and inbred in him as carefully and painstakingly 
as the virtues of a life of useful labor are inbred in the lives of the 
children of the rest of the nation. 

The Jewish boy's progress through school is observed with the 
most hawklike watchfulness. Does he show himself argumentative? 
Deep of voice? Cunning of device? It is immediately taken for 
granted that the Law is his natural, God-given profession. Plans 
are made to finance his way through the best possible law-school. 
There may not be money for other things in the house or with which 
to pay legitimate debts. But there will be money, and plenty of it, 
forthcoming for Willie's tuition and upkeep in law school. Aptness 
in science, on the other hand, marks Izzie for the medical profes- 
sion. It is not, of course, as simple to make a doctor as it is to make 
a lawyer, for at least three times as much time and money is re- 
quired. To make a doctor out of Izzie, practically the whole family 
is set to work; it is sometimes even necessary to marry him off in 
advance so as to get him the help-in-advance of a goodly dowry. A 
facility with figures, in the same manner, points to careers in engi- 
neering and accountancy. Every promise is noted and capitalized. 

Now there would not be so much harm in the Jews taking in 



94 



JEWS MUST LIVE 



THE BRINGING-UP OF THE LITTLE JEW 



95 



such immense droves to the practise of the cardinal professions if 
they approached them in the proper spirit. But the Jew does not, 
cannot, turn to the law with anything like reverence for the profes- 
sion or for its splendid traditions. Willie sets his jaw grimly to the 
task of competing with several thousands of other Willies for the 
few scraps of pickings in law lying about loose, and Izzie's attitude 
towards medicine is not much more cheerful or respectful. The at- 
titude of a young Jew towards his profession is really like that of 
a gangster towards a new racket. The real end is the amount of 
money it is likely to yield him in exchange for the smallest invest- 
ment of labor and enthusiasm. But more of this when we take up 
the Jews as doctors and as lawyers. 

Does poor Simon bring home bad marks from school? He is con- 
tinually warned, by parents and neighbors, that unless he shows 
decided improvement he will without doubt forfeit the support of 
his family in the direction of a career. It is pointed out, with the 
most painful emphasis, that unless he picks up in his studies, he 
will sink into the horrible ignominy of having to work for his live- 
lihood. So deeply is it impressed on the growing Jew that to have 
to work with his hands is the most awful humiliation of life, that, 
no matter what becomes of him, he inwardly determines that he will 
not submit to work. 

The easiest business for the young Jew not apt enough to enter 
one of the major professions, is selling newspapers. Almost all the 
news stands in America are owned by Jews, The news stand, how- 
ever, is only a stepping stone. Once he has saved up a few hundred 
or a few thousand dollars, the Jew sells his news stand (to some 
other Jew beginning a similar career) and buys into a business where 
the chances of monetary profits are greater. He takes to selling 
haberdashery, hosiery, and real estate. Businesses in which the mar- 
gin of profit is limited by established prices do not interest him. 

But you must have some money with which to buy even a news 
stand. The young Jews who have no money at all to start with, and 
certainly no legitimate positions to fill 21 , take to selling. They sell 



kitchen utensils from door to door, things which have no standard 
price, "blind articles," they are called, on which the return in profit 
is from five hundred to a thousand percent. These young Jews have 
created an amazing variety of things to sell. 

There was always a strong streak of perverseness in my nature. 
After being graduated from Public school, in which I showed no 
aptness for argument or science, but did write a history of the world 
in rhymed couplets, I was expected to at least find a position in an 
office. I went to work instead, in a smoking-pipe factory where the 
air was full of an evil-smelling dust, most obnoxious in my division 
where the stems were cut. The factory was on Avenue B and Sev- 
enteenth Street, the very heart of the East Side, but there was only 
one other Jew working in that factory, a Galician Jew who was fore- 
man. When he learned that I was not only a Jew but a graduate from 
public school, he decided that I must be out of my mind. 

What becomes of the young Jews who cannot attain to one of the 
professions, have not the money with which to buy a news stand 
or the mental resourcefulness to create a selling line? Most of them 
remain on the street-corners of their neighborhoods and become the 
petty thieves, hold-up-men, strikebreakers, backstore crapshooters, 
street-corner mashers, dope-peddlers and dope-smugglers, white- 
slave traffickers, kidnappers and petty racketeers of every peaceful 
community in America. 

Certainly Jews are not the only people who become gangsters, to 
make civilized life on this continent creepy with a thousand species 
of repellent crime. The Irish, Greek and Italian immigrants contri- 
bute their substantial share. There is, however, this difference be- 
tween their respective contributions. The Irishman, the Italian and 
the Greek become criminals out of sheer necessity, and remain so 
only as long as the necessity lasts. As in every other thing the Jew 



21 There was a time when young Jews in great numbers took to 



jobs as street-car conductors. That was before the car companies in- 
stalled efficient check-up systems for fares collected. Today the only 
Jews found as conductors in street-cars are Jews who were reared in 
orphan asylums where the prejudice against real work is not so as- 
siduously cultivated. 



96 



JEWS MUST LIVE 



touches, he immediately conceives of it as a career. The Irish, Ital- 
ian and Greek gangsters are skin sores on the social body. Eventu- 
ally, with a little application of remedy, they can be cleared away. 
The Jewish gangster imbeds himself deeply in the flesh of society. 
He becomes a permanent if not a fatal tumor. 










VII 

WHAT HAVE THE JEWS CONTRIBUTED TO 
AMERICAN CULTURE? 

The Jews have made a habit of saying, when someone goes to the 
Bible for criticism of Jewish things, that the Devil is fond of quot- 
ing from the Scriptures. I am afraid that, before they are through 
reading this book, it is not at all unlikely that they will accuse the 
Devil of having written them. 

I call your attention to verses ten and eleven of the sixth chapter 
ol Deuteronomy: "And it shall be when the Lord thy God shall 
bring thee into the land which He swore unto thy fathers, to Abra- 
ham, to Isaac and to Jacob, to give thee — (there will be) great and 
goodly cities which thou didst not build, and houses full of good 
things which thou didst not fill, and cisterns hewn out, which thou 
didst not hew, vtnyards and olive-trees, which thou didst not plant, 
and thou shall eat and be satisfied" 

The Lord might have added, in the same spirit: "And there shall 
be paintings and statues for you to appraise, breathe profoundly 
significant words over, and sell at a goodly price, which thou hast 
not conceived in thine own heart; poems to recite and put into elo- 
quent anthologies which thou hast not written or encouraged; operas 
(containing prima donnas ready for seduction) which thou wilt pa- 
rade pompously through the world's great cities, but which thou 
hast not taken the trouble to measure out; and great businesses to 
inflate which were first conceived in the brains of the goyim, wrought 
into shape by the sinews of the goyim, but the profits of which shall 
legitimately be yours. All these and much more shall be thine for the 
adopting and adapting, that they may shine as a cultural light over 
thy dark heads, to remain a glory to Israel forever." 

The author of Deuteronomy had a real understanding of the pro- 
found indolence of the Jewish national attitude towards the real work 
of the world. He brings it into light in more places than the pass- 



99 



The Jew's Contribution to American Literature 



100 



JEWS MUST LIVE 



age I have singled out for quoting. He says nothing about the Jew- 
ish attitude towards the arts, for the very excellent reason that the 
Jewish arts then, as now, were quite non-existent. I have never paid 
much attention to the national Jewish reluctance to join in the man- 
ual labor of the world, although it has always seemed to me a very 
grave flaw in our character. But I have been annoyed by our atti- 
tude towards the arts, and once, in my book Now and Forever I 
tried to explain it away in the following manner: 

"Zangwill: You don't seriously mean that you look upon the 
making of statues and paintings as harmful? 

"Roth: Only the other day I was expalining this to one of your 
Georgian poets who was sharing tea with me in a dark corner of the 
Savoy dining room. 'How is it/ he asked me, nodding a pig's head, 
'that you Jews have contributed nothing to the plastic arts?' I 
took up the delicate saucer from under my cup and rapped it gently 
against his bald pate. He looked grieved but I hastened to explain 
myself. 'If you knew,' I said to him, 'that every time you made such 
a saucer it would split over your head, would you be anxious to 
continue producing them?' 

"But the making of statues and paintings, is harmful to us in yet 
another way. To survive, we Jews must love nothing better than 
ourselves. This is how the rabbis considered the matter. Once Jews 
take to the making of images, they would create in shadow and in 
stone, figures so much more beautiful, and so much more appealing 
than the figures in their own flesh and blood, that, being a people 
with a sense of justice, they would learn to prize them more. The 
rabbis feared that the presence within our sight of overwhelmingly 
beautiful figures sprung out of our own foreheads, would degrade for 
us the people passing before us in the common robes of humanity." 22 

22 Since writing these lines I have realized the unsoundness of the 
thought which underlies them. At no time have the goyim held 
against us the few honest contributions which Jews have made to 
the arts in Europe. Russia has never thrown at the heads of Jews 
any of the statues of Antokolsky. Nor has any Englishman tried to 
stop a Jew's mouth with one of the drawings of Jacob Epstein. 



JIOWS AND AMERICAN CULTURE 



101 



But no. Jews are not satisfied with understanding their barren- 
ness. On the contrary, they must make it appear that the barren- 
ness is an illusion. The desert is not a desert if it is a Jewish desert, 
but an orchard choked with fruit trees. It is not necessary to even 
respond to the spirit of creation to prove yourself of a creative na- 
ture—if you happen to be a Jew, A pose is really all the equipment 
you need. And so it has become an old Jewish habit to assume that 
the Jew has culturally enriched every country he has favored with 
his presence and his patronage, This lofty assumption, especially 
in the field of culture, comes instinctively to a people whose interest 
goes out to all things the pursuit of which involves the expenditure 
of a minimum! of energy. 

Many articles and books have already been written on the sub- 
ject of how much the Jews have enriched America culturally. Need- 
less to add, Jews authored them. And while it is undoubtedly true 
that Jews have given themselves over infinitely to the vain-show 
and inglorious barter which everywhere accompany the development 
of the arts and the sciences, I cannot find anything of value that 
they have themselves created in their two hundred and fifty years 
residence on the American continent. 

This is true in science as well as in art. In science, it is usual 
for the American Jew to invoke the names of Jacques Loeb in bi- 
ology and Charles Steinmetz in electricity. But American Jewry's 
claim to these laurels is very vague. Both Loeb and Steinmetz were 
born in Germany. They grew up in Germany and developed their 
insights in German universities and laboratories. Having attained 
noticeable stature in their own countries, they were invited, as was 
Albert Einstein later, to make their homes in America. The invita- 
tions, even, came not from Jews but from non-Jewish organizations 
interested in scientific research and in whatever values these men 
could bring to the promotion of certain vast commercial enterprises. 
It had nothing to do with culture in the first place. And, in the 
second place, if it were a matter of culture, the Jews would certainly 
have had nothing to do with it. A cultural contact between these 
two scientists and American Jewry would have been unthinkable and 
abhorrent to the scientists. At no time while Loeb and Steinmetz 



102 



JEWS MUST LIVE 



JEWS AND AMERICAN CULTURE 



103 



lived in America did their lives even faintly touch the life of the 
Jewish^ community. If being in America meant anything to Jacques 
Loeb, it certainly did not crop up in his work which was a magni- 
ficent attempt to prove that animal (including human) life is as 
mechanical as any machine which we ourselves put together out of 
the raw and crumby materials of a disordered nature. As for Stein- 
metz, no man of his time worked harder than he to split up the 
poor electron which has neither race nor sex. It is difficult to imagine 
even his corpse at a Zionist rally. 

In painting, sculpture and music the Jews conjure up a swarm of 
names. In painting as in sculpture there is not a name I would 
trouble to remember or repeat. In music it has become good form 
to praise the work of George Gershwin, But you have only to sound 
it next to the name of Edward McDowell to realize its hollowness. 
In poetry, what Jewish names can we offer to place next to the 
names of Edgar Allen Poe, Walt Whitman, Robert Frost or Edwin 
Arlington Robinson? 

The closest Jewish approach to poetry made in America was in the 
work of a woman, Ada Isaacs Menken, a descendant of French 
Huguenauts in New Orleans, who two years before the appearance 
of Leaves of Grass, published her Injelcia, in the same style, poetry 
both trenchant and lovely. She married a Jew in Baltimore, and her 
marriage was short-lived; owing to the untimely death of her hus- 
band. But she had become so strangely enamored of Jewish ideas that 
she continued to regard herself, for the rest of her life, as a guardian 
of the Jewish People. She began, after her husband's death, to 
publish a weekly periodical devoted to Jewish news and the discus- 
sion of Jewish problems, but found Baltimore too tedious, and moved 
her operations to Europe and England. In England she became the 
center of attraction for English writers and European writers who 
came to England to visit. 23 When all Jewry was excoriating Charles 
Dickens for the character of Fagin in Oliver Twist, it was she who 



Swmburne wrote his lustful Dolores to her and posed with her 
in a photograph which the British Museum wUl let you look at if 
you can show the librarian a doctor's certificate. 



extracted from him the promise that he would remunerate the Jews 
for the damage done them by creating, in another novel, the char- 
acter of a good Jew. 21 But it should also be noticed that, after her 
husband, she never again made friends with Jews. She married again 
three times. Once she decended to the level of taking a prizefighter 
for a husband. But never another Jew. 

Emma Lazarus repeated in English some of the plaintive melodies 
of Heine. But in her own right she was not a poet worthy of remem- 
brance, The names of James Oppenheim, Alter Brody, Donald Evans 
and Joseph Auslander are repeatedly suggested. But they only tes- 
tify to the Jews' eternal reaching out for honors which are beyond Ms 
reach. James Oppenheim's verses reveal the futility of an American 
Jew trying to climb to the prophetic heights of Issaiah on the lad- 
der of Walt Whitman. Brody's free verse sketches of the Jewish east 
side have a thin, shrill lyricism; they no more make poetry than the 
sketches of Martha Wolffenstein which were written in unpreten- 
tious (and therefore more servicable) prose. Donald Evans did 
achieve a measure of poetry. But his work, alas, broke down, pre- 
maturely, with his brief life. He even achieved an imitator in the 
untidy verses of Maxwell Bodenheim. But no one will be grateful to 
him for that. So much for what the Jews have contributed to Amer- 
ican poetry. 

In the production of prose American Jewry is, if possible, even 
poorer. I understand that Robert Nathan who composed the novel 
Jonah is a Jew. I know that the author of Dark Mother, Waldo 
Frank, is a Jew. Pearl Buck, after spending twenty years as a 
Christian missionary to the heathen Chinee, confesses blushingly 
to being a Galician Jewess. But Nathan's is very insubstantial 
irony. Frank has begun splendidly some of the worst novels pub- 
lished within the last twenty years. And Pearl Buck is just readable 
enough to make an amazing exhibition of a cumbersome senti- 
mental machinery. There is, of course, some merit in every one 



24 Dickens kept his word. The "character" he eventually produced 
was good alright, but outside of his name he had no Jewish qualities 
by which he might be recognized as a Jew, 



1 



104 

JEWS MUST LIVE 

i iszssb J grant you * Eut can y ° u make a «*- *4 

I am here reminded forcibly of a very portentous omission. If I 
did not mention him at all, as I feel I should not, people might 
conclude that I had either forgotten him or that it i not save 

ZL T* ^T* WS Vaiue " T mean ' of «™> Ludwig Lewi- 
sohn, the author of Upstream, The Case of Mr. Cmmp, and a dS 

two e di a H "S f iCh hG haS haraSSed the P ress ^hin the la s " 
two decades He has attained no mean measure of popularity as a 
writer of fiction, and even some stature in the critical esteem of the 
nation as an artist. Years ago, I recollect, I picked up a book of 
pleasing translations by Mr. Lewisohn from modern French poets 
I have never been pleased by anything from his pen since. As a 
writer, he seems to me gross, vulgar and insincere. When Upstream 
appeared, American Jews made such an issue of it, that nearly fifty 
thousand copies of it were sold before it was generally realized that 
wh^%^7 lmp0SSibI J e t0 read the book - The immense vogue 

5r h t kT t"^' deSCribed tW0 tra * ic ^^- a pop- 
ular book that nobody could read, and a newly discovered writer 
who had gone lost before you could take a good look at him. Israel 
which followed it wm a hodge-podge of Jewish ideas by a Jew only 

™ y fT*^ -° JUdai5m * Tke Mmd Within sealed hitherto 
unsuspected narrative powers. If Mr. Lewisohn practised long 
enough, you felt he might qualify as a contributor to The Saturday 
Evetmg Post The Case of Mr Crump was still easy reading. Bu^ 
it saddened hope for Mr. Lewisohn's future as a popular writer 
It was now apparent that Mr. Lewisohn took his practise too seri^ 

Tudwig jast" 4 comfort for American jewry in the »™* 0f 

irThe Unki°S ^t ° nC co * tribution to the scene of letters 
m the United States which it would be vain for us to try to oass 
over It has made so deep an impression on the life of 7h c!Z 
nent that it would be difficult to equal in the literary annals o any 
other country It is a contribution no one will dfspute with the 
Jews, because lt is such an unpleasant one. I mean the Tss n 
column as mvented by Walter Winchell and developed I by S 




J ICWS AND AMERICAN CULTURE 



105 



Sobolj George Skolsky and a dozen other Jewish journalists through- 
out the United States. 

The Winchell idea was a very simple one. People want news, and 
the majority of people 1 have a stomach only for news with a certain 
amount of spice in it. But there is a limit to the amount of spice 
to be found in regular news. Even a newspaper like Tke Graphic 
(in which Mr. Winchell was permitted to develop his new Journalis- 
tic formula) could not stretch interest in the shabbier tragedies of 
the day beyond a certain point. But Mr. Winchell had made a 
very interesting discovery. There was a borderline between vital 
people and the things they would do or might do that provided a 
much richer field of contemplation for the reader who wanted more 
spice than even the spiciest news could offer. To exploit this rich, 
virgin soil was Mr. Winchell's happy inspiration. 

I do not know whether Mr. Winchell approached any other news- 
paper publishers with this idea. The records have it that he came 
to Bernarr Macfadden, just as Macfadden had announced his inten- 
tion of starting an afternoon daily tabloid for New York City. There 
is certainly no doubt that Mr. Winchell found a natural home in the 
Graphic which was reputed to enjoy a total of nine million dollars 
worth of libel suits against it when it discontinued publication. At 
any rate, Mr. Macfadden was the only other Jewish newspaper 
publisher in New York, and it was inconceivable that Mr. Ochs who 
professes interest only in "news fit to print" would even give him 
a hearing. The Winchell-Macfadden combination was, in the 
language of Broadway, "a perfect natural." 

"I am offering you," explained Winchell, "a new departure in 
journalism, maybe in Literature. Something to give a life to your 
newspaper that will not be enjoyed by any of the papers competing 
with you. I will explain to you, by example. Here is a morning 
paper. Do you see this paragraph announcing a birth in the Gould 
family? Pretty fiat, don't you think? But suppose you had printed 
a week ago that one of the Goulds anticipate a blessed event? 
Wouldn't that have been much more exciting? Here is an item 
about a divorce in one of New York's most famous theatrical fami- 
lies. They'll never let the details ooze out, probably too slimy. So 



106 



JEWS MUST LIVE 



of what interest is the divorce? But what excitement there would 
have been if a month ago I had printed in my column a hint that 
the homefires in a certain theatrical household were beginning to 
burn low J Get me? e 

"Where will I get my information? Simple enough. Such stuff 
drifts in by the carload through the mail and the telephone into 
every newspaper office. As newspapers are constituted today they 
cannot use nine tenths of this information. In the first place it 
is never authentic enough. In the second place, there is always 
danger of a hbei suit. What is needed to bring this mass of really 
exciting news into the newspapers? A new language. English 
yes But an English with more than one meaning. An English with 
words of possibly three of four different kinds of meanings An 
insinuating, clearly-hinting, spicy language. And it wont matter 
whether your information is correct or not. You can practically 
manufacture your own sensations," 

This is what Mr. Winchell proposed to make of a column the 
medium which once served Eugene Field and still serves Heywood 
Broun. What he has done, and how successfully he has done it 
are matters of record. His manner and methods were very swiftly 
aped— by other Jews. Yes, there are a few gentiles who do gossip- 
columns, but they are conspicuously unsuccessful. The success of 
the gossip-columnist depends on his ability to shamelessly stick his 
nose into the most private affairs of people of importance, and on 
the reckless courage to give publicity to what he learns, regardless 
of how devastating its effects may be on the lives of the people re- 
flected on. The work of some of the columnists is occasionally 
covered with a fine film of blackmail. But that is, after all, within 
the national tradition. 

What then? We have certainly partaken of the lustre of the in- 
tellectual hfe of America. But have we added any rays or radiance 
to its glitter and charm? It would seem not. But that has not 
prevented us in ulfillment of all the prophecies, from making a good 
busmess of the light we found. In the matter of poetry, for instance. 
Not in all heir combined lives have Poe, Whitman and Frost earned 
what a well known Jewish salesman of Jewelry earns every year by 







J1CWS AND AMERICAN CULTURE 



107 



gathering together their best work, as well as the best works of 
dozens of other American poets, into anthologies, where they may 
shine next to "poems" of his own. The same thing happens in 
painting, in sculpture, and in music. The Jew comes into the con- 
cert hall as if the very life of music depended on him. As a matter 
of fact he is only there to make a collection. 

Do you remember, Herbert, one of those innumerable discussions 
held one night in my West Eighth Street bookshop on what was 
wrong with the American novel? Let me recall it to you. John 
Gould Fletcher, in New York on one of his visits from England, had 
walked in on us accidentally. Karl Wisehart was there, too; at 
that time he was toying with at least three potential novels of negro 
Hfe in the south. Minna Loy (of the white brow, long golden ear- 
rings, and rambling free verse poems in The Little Review) was 
smoking comfortably and studying the sounds of our voices. I be- 
lieve we had also with us that Jewish writer of gypsy stories whose 
name it is always good taste not to remember. 

I don't know how it happened, but the talk had fallen on poor 
Washington Irving, and someone said what a pity it was that he 
took such pains with a landscape to which he seemed to have not 
the faintest human attachment. Fletcher observed, further, that 
Herman Melville's persistent preoccupation with foreign scenes 
made it appear that he was, during his whole life in full flight from 
American things. Someone else— and that might have been you — 
spoke briefly of the cheerless inventions of James Branch Cabell. 
I, it must have been who added that Theodore Dreiser's ox-like nib- 
blings at American life suggested the enthusiasm of a man feeding 
on a diet of sand. And I think it was Karl who pronounced the 
inevitable conclusion which we all accepted without further argu- 
ment. American literature suffered because of the absence in 
America of a real love for the American scene. 

"What else is there to writing?" cried Karl. "What is the whole 
magic of a Tolstoy, a Flaubert, a Dickens, or a Hawthorne? Every 
page of Tolstoy reflects as in a mirror Tolstoy's love of the Russian 
land and everything that flowers and crawls on it. The prose of 
Flaubert is a reproduction, in the most exquisite miniature, of the 



108 JEWS MUST LIVE 

flora and fauna of France. So anxious was Flaubert to give his 
writing the natural scenes of the soil of France, that he winnowed 
out of it even the shadow of an intellectual life. Dickens, like Field- 
ing before him, had only the most perfunctory interest in natural 
landscape, but there was not a department of human life on the 
British Isles that was safe from his prying and tender eyes. And 
had not New England been morally as well as physically frozen, 
Hawthorne might have been easier to take to one's heart. Since 
Hawthorne, for all American writers have cared about it, we might 
as well have given our country back to the Indians," 

Karl exaggerated, of course, as people usually do in such dis- 
cussions. But in the main I think he was correct that night. The 
arts spring forth only out of the love of man for the life in which 
he is rooted, from his attachment to that part of the earth which he 
has made his home. It is man's performance of the double function 
of taking root and making a real marriage with his country which 
constitutes culture and civilization. The offspring of such a mar- 
riage are good books, paintings and statues — jewels which the earth 
yields up only to the most persistent and energetic of her wooers. 

What a sorry spectacle the Jew makes on this continent which he 
pretends to have enriched! Not only does he fail to contribute any 
glamor to the scene. He does not even contribute man-power. He 
does not dig wells, plough fields, forge skyscrapers, lay bricks, cut 
out trenches, spin wheels, bake dough, fell trees, pack tin cans, 
sweep streets, heave coal, fire furnaces, weave cloth, dig subways, 
raise ramparts, wall floods, rivet bridges, hinge gates, or fight fires. 
Even at a time like this, when more man-power is offered this 
country than it can, alas, utilize, it cannot be disputed that quite 
as important as the vision of the artist who swings a nation from 
goal to goal, is the man-power with which the vision is reached and 
passed on the way to the next. Towards the man-power of America 
Jewry contributes only that which it catches in its own sweatshops, 
as in so many rat-traps — set by itself. It seems to be part of the 
Jew's unwritten code that he should never work. Unless something 
happens to change his vision, I venture to add that he never will, 
either. 





VIII 

THE JEW IN BUSINESS 

Since, therefore, he neither creates nor labors, how then, you will 
iirtk, does the Jew subsist in America? 

I find in the March 11, 1865 issue of Notes and Queries, an Eng- 
lish weekly of very high character, the following letter signed by 
W. J. Charlton: "Are there any Jews who, answering to what we 
tall 'artisans/ work as such in any of our large manufacturing towns, 
or in any of our cotton mills? I know there are Jews who keep 
ihops but are there any who work as do our carpenters and labour- 
ers? Are there, in fact, any class of Jews answering to our class of 
artisans? I should feel much obliged by this information." 

If you will take the trouble to look through Notes and Queries 
for that year, and for five years after that, you will find plenty of 
scholarly, impartial correspondence by Jewish rabbis and Jewish 
journalists on a vast variety of Jewish matters, but no answer what- 
ever to W. J. Charlton's momentous question, a question that has 
been asked in every civilized country that has offered the Jews free- 
dom of movement, and has always been received with the same 
frozen silence. 

It is my honest belief that nothing the Jew does in America is 
essential to its welfare. On the contrary, a great deal of what the 
American Jew does is subversive of America's best interests. Like 
his creature Jehovah, a teacher he never tires of imitating, the Jew 
in America is forever engaged In the fascinating pursuit of creating 
everything he needs out of nothing — his modest opinion of the gentile 
world about him. 

"Alas, we have become a nation of luft-menschen/' 2B moaned the 
great J. L. Peretz, in the midst of the teeming life of Russian Jewry 
about him, who were doing in his day in Odessa what the Jews are 



25 People who live 'without visible means of support, 

111 



112 



JEWS MUST LIVE 



doing in our day m New York. "We must begin to build," he cried 
out wamingly. "We must make-out of fools, wise people: out of 
fanatics, men of sense; out of idlers, workers; useful decent work- 
men who labor for their own livelihood and thereby increase the 
wealth of society.* 7 

These words were written more than thirty years ago. When 
Peretz died in 1917 he had not lived to see any substantial improve- 
ment m the status of his people, either from within or from without 
Without nations were still enacting civil and political restrictions 
against Jews. Within, the Jews themselves were not at all chast- 
ened: they were still a nation of sinisterly busy idlers. 
_ What is this Jewish business of creating everything out of noth- 
ing? It is very fascinating, I assure you. The whole thing may 
perhaps be expressed in one magical word. But since it is a word 
to which you have in the course of your life attributed other mean- 
ings, I had better warn you not to jump at conclusions too quickly. 
Ihe word is merchandising. You will not understand what I mean 
till I show you how it works out. 

John Hanly & Son are running a successful furniture business 
in Battle Creek, Michigan. John Hanly, who is the senior member 
today, was the Son of a generation ago. But the business is not 
only very old. It is very good. They have seven solid busy outlets 
in the seven biggest cities east of the Mississippi. It would seem 
that there is not very much left for them to wish for by way of 
business. John Hanly, Sr., thinks so. John Hanly, Jr., thinks so. 
And even you might think so. But Mr. Isadore Cohen does not 
think so. 

Mr. Isadore Cohen has just made a big cleanup in the fur busi- 
ness in New York. It will probably be at least three years before 
anyone else can earn a nickle in the fur business, so effectively has 
Mr. Cohen cleaned it up and out. Mr. Cohen realizes this and has 
turned to other fields for new conquests. He has noticed the adver- 
tisements of John Hanly & Son. He has even passed through two 
or three of their bright stores, In the back of his mind Mr. Cohen 
has made the following note concerning John Hanly & Son: Good 
furniture makers, but like all goyim, too damned conservative The 




I UK JEW IN BUSINESS 



113 



whole thing recurs to his mind now. He calls up Mr. Hanly, Sr., 
establishes an appointment with him, and something like the fol- 
lowing conversation takes place: 

Mr, Cohen: I believe you sell about a half a million dollars worth 
of furniture a year, Mr. Hanly? 

Mr. Hanly: You are correctly informed, Mr. Cohen. 

Mr. Cohen: Well, how would you like to treble your business in 
nix months' time? 

Mr. Hanly: Very much. What's your plan? 

(He knows in advance that the Jew has a plan. Every Jew he has 
ever met has had some kind of plan by which he made money, 
without hazarding anything like a real investment. And if you can 
make money out of just a plan, what couldn't you make out of a 
whole furniture factory?) 

Mr. Cohen: I will explain my plan to you by example. There is 
in the eastern window of your factory building a magnificent dining- 
room suite, probably the most elegant manufactured for general con- 
mi mption in America. Approximately how many sets of it do you 
dispose of in a month? 

Mr. Hanly: I would say about sixty. Around Christmas the figure 
might be doubled. 

Mr. Cohen: Would you say that within the class of people for 
whom this suite was built only sixty people a month are tempted 
to buy it? 

Mr. Hanly: But you forget that it sells for twelve hundred and 
fifty dollars a suite. Many more are probably tempted. But only 
those who can afford to spend twelve hundred and fifty dollars, 
actually get it. 

Mr. Cohen: You mean only those who can spare so much out of 
their savings can get it — for your terms are cash with delivery. 

Mr. Hanly: I guess that's about right. 

Mr. Cohen: Would you say that a man who earns five thousand 
dollars a year can afford such a suite? 

Mr. Hanly: Certainly. He makes such a purchase only once in a 
lifetime. 

Mr. Cohen: But most people who earn five thousand dollars a 






114 

JEWS MUST LIVE 

to von°? ninT h int0 /T n & ««"nt8. Did that ever occur 

ZJ^l y t0 SpeDd their mo ™y lavishI ^ an d they do-on 
everything except your ^^ fc ^^ f or L^e 

SuinT* 6 mn PayS 3 d0 " ar a S6at in the theatre ** yur five 

In cWhln/™ man PayS at l6aSt f ° Ur ' and often as much as ten. 

i a f g " T aV6rage man pays thirt y dolIars ^r a suit of 

SSre Th, *" """"J 1 " 1 3 ^ man ™" a ^dred I 
furniture. There are companies which soak him twice as much as the 

SZSS v th ^ T th not ha,f o£ the thin ^ yo« S3 

faeture-why? You know the answer. He is not compelled to go to 

and £ TT- Y 0UT ^ th ° USand a y fiar ma * has 6°^ taste, 
^ n7? 1Dfi , mteIy Prefar b ™ y° ur suite to the things he is 
compelled to get from the instalment houses. But you don't let him 

Mr Hanly: Suppose the five thousand a year man loses his job? 

Mr. Cohen: If he hasn't paid for his merchandise, and cannot go 
on payuig it, we take it back from him 

^L^" lyl ^ T, W " eVer d °- To d!s P° se of it- I'd have to 
go into the second-hand furniture business 

tw'* T°^ tt: . Certai ° ly not ' sir - You wo «!d have nothing to do with 
that I have in mind a man who will buy from you every instal- 
ment contract you make. You will have none of the trouble of 
co lectmg or retrenching on your contract. You will be paid by thi 

s7 g ^d ul de=! of the purchase the day ate * » «* «* 5 

» ^'u^'' f^ t0 Pr ° duCe S0 much more furni ture will require 
a much larger factory than the one we have. More machinery and 
more money With which to buy materials and build 

Mr. Cohen: You have nothing to worry about. I know the very 
in^rest S " PP ^ "^ "* ° apital yOT need at modera te 

Mr Banly.But such a new system of doing business will require 
a radically different organization: new methods, new pe^l 

/'• C * ; Ddn,t * tel1 you that y™ ^ve nothing tV worry 
about? ioi SU ppi y you with the menj the mon | °£ 

g wSTs' £%£* retain a controlling interest in *» ««*i 




INK JEW IN BUSINESS 



US 



Hanly succumbs to the plan. Cohen gets the run of the plant. 
Israel Isaacs, a friend of Cohen's, agrees to buy all of the new 
I ianly instalment contracts at a discount of fifteen percent for cash, 
which Hanly adds on to the bills of his customers. Another of 
Cohen's associates (the same fellows who helped him make that 
killing in the fur business in New York) Rueben Samuels, lends 
Hanly the half million dollars he needs for the expansion of the 
husmess along the new lines. Before the Hanlys can realize what 
lias happened, everything about them, in stores and factories, has 
heen so completely changed that it is practically not the same or- 
ganization. AH of their old employees have been discharged. The 
new faces about them are long and dark, and burn about the eyes 
with a strange lustful fire. 

"It's beginning to look as if we're running a Yiddish colony," com- 
plains John Hanly, Jr., drily. 

"Whats the use of crying?" says John Hanly, Sr. "They get the 
business — and isn't that the really important thing?" 

"I wonder," says John Hanly, Jr. 

The Jews get the business, alright. There is no disputing that. 
At the end of the first year, Cohen's brightest conjectures have been 
surpassed. The reorganized firm of John Hanly & Son has sold 
nearly two millions dollars worth of furniture. But for the first 
time in many years it is in financial difficulties. For there is a 
grave difference between the book profits of a business and its net 
profits. The one thing Hanly had not taken into reckoning was the 
interest on that half a million dollars advanced to him by Rueben 
Samuels for the expansion of the business. With the bonus, that 
alone comes to forty-five thousand dollars. A lot of money. 

There is more trouble with Israel Isaacs, Mr. Hanly, Sr., dis- 
covers that he had made no arrangement with Mr. Isaacs as to what 
was to be done with reclaimed furniture. When a purchaser of a 
Hanly suite of furniture defaults in his payments, Mr. Isaacs has a 
novel way of collecting. He seizes the furniture, sells it to him- 
self (through a dummy) for a trifling sum, and then sues the pur- 
chaser and collects from him the full balance through the courts. 
How does he collect? Mr. Isaacs has established such an influence 



116 



JEWS MUST LIVE 



in the courts that you would think, watching how his accounts are 
called in and threatened, that the district attorney's office is really 
only a collection agency functioning solely for the benefit of Mr. 
Isaacs. Having bought back the furniture at a price much less 
than it costs the Hanly company to manufacture, Mr. Isaacs can 
afford to resell it to the public at about half of what the Hanly 
stores ask for the same set. The Isaacs Furniture Company opens 
its doors to the general public, and it isn't long before a rumor 
spreads that the furniture at the Isaacs Company is not really 
second-hand. It is just a way the Hanly Company has devised of 
selling its surplus of expensive furniture. 

Isaacs sales rise. Hanly sales rise, too— but the prices fall. At 
the end of the second year of the business of the new organization 
there are not even book profits. There certainly is no money for 
the interest on Rueben Samuel's loan. And here a real crisis arises. 
Mr. Samuels will not accept the interest alone, even if the company 
can raise it. He wants the whole principle because he has another 
enterprise in mind. He must have all the money or else.— Or else 
what? You've guessed it. Within sis weeks another important change 
takes place in the personnel of John Hanly & Son. 

The business remains the same. The name remains the same. 
But when the legal clouds have rolled away, it is discovered that 
the new president of John Hanly & Son is Mr. Isadore Cohen, The 
new treasurer is Mr. Rueben Samuels. The new secretary is Mr. 
Israel Isaacs. 

What has become of John Hanly, Sr., and John Hanly, Jr.? They 
are lucky if they have been permitted to retain clerkships in their 
own business, 

America is full of businesses bearing old Christian names, but 
which are really owned and run by Jews. Most of them have been 
acquired in the manner I have just described, the way the Jew 
creates something out of nothing. 

The charge is frequently brought against the Jew that he is in 
financial control of everything on the American continent. It is 
a compliment he hardly deserves, and it is very easy to prove that 
there is absolutely no truth in the charge. One has only to make a 




HE JEW IN BUSINESS 



117 



Winery survey of the big banks of the country to arrive at the reali- 
/ill ion that far from being in control of the nation's finances the 
|rws are themselves underlings on Wall Street. 

What people do not realize is that the underlings of Wall Street 
arc (he lions of Main Street. 

High finance— in America or elsewhere— the Jews most certainly 
do not control. The management of the moneys, the life blood of 
a nation comes under the heading of statesmanship, which the 
jews— as in Disraeli and Garibaldi— have occasionally produced 
lor the goyim, but never for themselves. 

But what need has the Jew for high finance? Does he not exer- 
cise a control he could not possibly wield from a seat as lofty as 
Wall Street? Financial mastery he has. But it is a subterranean one. 
Tt is a mastery he enjoys much more, precisely because it comes 
to him more naturally. The Jew better than anyone else in the 
world knows how to dispossess the poor and the members of the 
middle classes. To fit this case, the old P. T. Barnum adage needs 
Ollly a little changing. A gentile enters business every minute, with 
two Jews waiting to take him out of it. 

"What difference does it make that the sun shines, if there is 
Still a Czar in Russia?" sang Lermontov. 

So might an American merchant ask: "Of what use is it that 
J. P. Morgan is king of Wall Street, if when I need money, I have 
to come to Levy?" 
Levy, Levy, Levy. A familiar name. Let's get a little closer to him. 
Mr. Levy's office is not on Wall Street, it is on any one of several 
hundred Main Streets in the United States. Very close to the railway 
station. Whether this is designed so that he may be in a conspicuous 
place or to keep him where he can make his escape at a moment's 
notice, I do not know. Whatever the reason is, one thing I am quite 
sure of, Mr. Levy is playing safe. 

Mr. Levy's methods are very much like the methods of Mr. Rue- 
ben Samuels. But there is just enough difference between them to 
make a sketch of it interesting. 

The case in point is that of Mr. Levy's dealings with Mr. Fred- 
eric Linton. 



118 



JEWS MUST LIVE 



Mr. Linton works a farm twelve miles from a railway station on 
Mam Street. Mr. Linton is a pretty shrewd business man even if 
his business does happen to be farming. For a long time he has 
managed to extract from his sixty acres just a little more than a 
good livelihood. Witness the fact that he has a son at Yale and a 
daughter at Vassar. It takes a little money to manage that. 

But no one is proof against an occasional attack of hard times. 
Suddenly, almost without a warning sign, Linton discovers himself 
alarmingly short of cash. It's purely a problem in economic policy. 
If he does not immediately make certain important repairs in his 
house, barn and machinery, he will eventually run into much graver 
trouble with them. His balance at the bank has been, of late, so 
meager that he is almost ashamed of making his slender deposits. 
As for asking for a loan. Nevertheless he hardens himself to the 
task and seeks out the manager of the bank. 

The banker listens to Linton's recital of his needs attentively and 
sympathetically, although it is a story he has had to listen to many 
times. But in the end he has to shake his head. He would like to 
make the loan, he tells Linton. He has no doubt that it is a very 
safe loan to make. But he cannot. There are orders from higher up 
which he does not dare to disregard. The new bank safety, he has 
been sternly warned, lies in a greater restriction in the making of loans. 
Since he is already in town, Linton decides to try his luck with 
some of his friends. Old friends like Eddie Howe and George Brent. 
He begins by telling them about his visit to the bank. They are 
sympathetic. But they have been caught quite as badly as he, . . ; 

"Tell you what," says Eddie Howe. "There's always one man in 
town who has ready cash to spare. Why don't you try to see Take 
Levy?" 

^But doesn't he drive a rather shrewd bargain?" objected Linton. 

"Sure," agrees Howe. "But when you get down to doing business 
with Levy it means that you practically have no other choice." 

Linton had almost decided to let the repairs go hang when a 
whim changed his mind. Wonder what sort of man this Levy might 
be. What sort of security could he ask for that the bank knew noth- 
ing about? 



THE JEW IN BUSINESS 



119 



The first thing Mr. Linton notices is the sign in Levy's window: 
Money Loaned at Legal Interest 

Funny, thinks Linton. Like a man hanging out a sign to inform 
people that he is not a criminal; something queer about it; too 
damned much legality. Besides, there is a rate of legal interest, and 
it is six percent. Yet one heard of people paying this Levy the most 
exorbitant interest for comparatively small loans. . . . 

The second surprise is Mr. Levy himself. Mr. Levy is nothing 
like Linton has pictured to himself. Mr. Levy is tall, clean-shaven 
and bears himself supplely, almost graciously. The sort of man one 
might find in the best clubs, Mr. Linton was thinking when Mr. 
Levy reached out his hand and greeted him by name. Then Mr. 
Linton got the uncomfortable feeling that he bad been under the 
surveillance of those shrewd grey eyes for a long time. 

"Twelve hundred dollars," muses Mr. Levy. "And how much 
time do you want in which to pay it back?" 

Mr. Linton thinks. "Four months would be plenty of time," he says, 

"You're counting on a good market," observes Mr. Levy. 

"Have you any reason to believe that it wont be?" 

"No, Mr. Linton. But it's good business, in such matters, to count 
on a poor market. Besides, I will charge you for eight months the 
same rate it would cost you for four. It's a minimum I've set myself, 
and you may as well get the benefit of the additional time." 

So far everything sounds lovely. A little too lovely. Mr. Linton 
knows that there must be something else. Something hidden. "And 
the rate of interest?" he asks. 

"The legal rate— six percent." 

"Very well, then, will you take my note?" 

"Certainly." And here Mr. Levy makes a slight, significant pause. 
The surprise is coming, Linton says to himself. "There is another 
condition I have not mentioned, Mr. Linton. We charge a service 
fee of ten percent on the face of the note." 

Mr. Linton is taken by surprise, in spite of himself. "Service fee? 

What for?" 

"Technically, Mr. Linton, it is for bookkeeping, billing, etc. Ac- 
tually it's for making a loan which the bank considers unsound. 



120 

JEWS MUST LIVE 

with LTnaHty Ige * ""^ and avoidable," says Mr. Levy 
two dollars y 3 "° te for thlrteen hun dred and ninety 

fc fiSSsff f r r at t at L ; nton,s b ^> »- «*- 

him. Levy - Its surface considerateness puzzles 

note rift th ? ^ ° f ralling ^ ur atten «°» to your 
note to the amount of $1200.00, which falls due in another 
week because it is just possible that you may not be in a 

KTn^sZV" ML Y T are a " Iiberty > *** 5» 

Ars s^^ryr* r ? was unp - 

being secretly watched 3Sflf g ■ 6epy feeling that he is 

P-K£SStiS" as no aIternative - He must «• 

dollars, the oS loathe blS w * f T 1 ° f tWelve hundre d 
^ and silent SSSJ SS^S"*** ^ 

more than eleven months." y Cash stay out 



TIIK JEW IN BUSINESS 



121 



"But in another three months you will have got more than four 
hundred dollars for your loan. That's nearly forty percent interest. 
Surely you can afford to be a little more lenient." 

Mr. Levy now rises gravely in his chair. All his elegance has been 
^trained to a fine vanishing point, "I am sorry, Mr. Linton," he 
nays with suppressed excitement, "but I will have to judge for my- 
self how lenient I can afford to be. If your money is not in the bank 
to meet my note I will have to protest." 

The twelve hundred dollar note is duly met, without protest. To 
accomplish this, Linton has to sell some of the machinery he has 
had mended, and some cattle he can spare just as little, and ninety 
days later when the second note, the one for four hundred and 
twenty-eight dollars and sixty-four cents comes due, there is abso- 
lutely no way he can raise the money. He even tries the bank. 

Once more the manager of the bank listens to him. This time with 
more care than sympathy. "I wish I could help you, Mr. Linton," 
he says, in conclusion. "Unfortunately you have made yourself 
quite helpless. There is no way in which a decent banking institu- 
tion could remedy your difficulties. " 

And once more we find Linton pleading with Levy. 

"Renew," says Levy. "But how can you expect it of me? You've 
sold pretty nearly everything salable on your land. In a forced sale, 
what you have left will hardly bring back the amount of this note." 

"But don't you understand, Mr. Levy, that I want to pay you 
back? Why talk of a forced sale?" 

Mr. Levy looks across the littered table with tremendous earnest- 
ness. "Because there will be a marshall's sale if you do not meet this 
note, Mr. Linton," 

The note is not met. Judgment is entered, A marshall appears on 
the property and levies on it full. The sale takes place. And Mr. 
Linton's poor sixty acres from which he had derived such a proud 
livelihood go— do you know to whom? You've already guessed it. 
To Mr. Levy." 

A disillusioned man, Mr. Linton hunts up Mr. Levy in his house 
several hours after the sale. "This is going to be terrible news to my 
children at school," he explains in the flat even tones of a man whom 



122 



JEWS MUST LIVE 



you cannot possibly punish any more. "Can you try to arrange to 
give me some time in which to adjust my affairs so that I will be 
able to break it to them gently?" 

^5** l |;V* b0 ™ ^s^ic qualities of the man Levy rise to stu- 
pendous heights He places both hands on the shoulders of Linton 
But you don't have to leave at all if you don't want to," he says 
soothingly. "Why can't you and your wife remain on the farm and 

™STi. rUn lt / S ? ft Were y ° Ur ° wn? You can move int ° the 
smaller house, and when your children come back from college 

they can help you run things. You wont mind occupying the smaller 

house will you? I have some relations in mind for the bigger one 

And they will work along with you gladly, happily to make things 

hum on the farm. What do you say?" 

^ U c Mr : Lint ° n had thought before that he h *i been reduced to 
the final stage of humiliation he now knew that he had been mis- 
taken All the ruthless scheming of the Jew, all his apparent unac- 
countable hardness, had been directed towards this one terrible point 
There were some people of his, Jews, who needed a place in the 
sun-and Levy had supplied it to them out of his, Linton's, life 
Levy might have made more money on him by continuing the loan 
but that was not really what Levy had been after. Someone had to 
be dispossessed that his relations might have a home. Linton realized 
with a sinking heart that he had really had no chance. His whole 
life had been lost the moment he crossed Levy's threshold. He had 
been dealing not with a man but with a whole people 

There is nothing for Mr. Levy to do, however, but to accept. 
Mr. Levy shakes both his hands vigorously. The man is almost 
warm again. I knew you'd be a sport," he cries. "And I'm sure 
you'll be very comfortable." 

Maybe But the likelihood is that poor Linton will never again be 
Sff the ^ wretch Wm out in a good strong pine box, out 
of reach of the swarm of Levys that have been loosed on the farm 
to direct him, his wife and his children. What Linton will never 
understand, even if he lives to be eighty, is how a loan of twelve 
hundred dollars at legal interest can have made such a difference in 
his fortunes. 




THE JEW IN BUSINESS 



123 



Linton and Hanly belong to the more substantial part of society. 
The damage done there is deadly, to be sure. But the Lintons and 
thfl llanlys have some hope. 

Under the title Bootlegging Blood Money, Isaac Don Levine gives 
an account of the workings of the Loan Sharp among the poor masses 
Of America. He cites the case of a man in Dallas, Texas, who paid 
$640 over a period of four years on a loan of $20, and still owes the 
principal. Another of a young clerk who paid ten dollars a month 
over a period of two years on a fifty dollar loan, and has not yet 
|0t rid of the loan shark. A woman who paid $194 in interest on an 
in i^inal loan of $5 and did not complain to the police until the usurer 
threatened to sei2e her furniture. Also the case of a youth of nine- 
teen who "enmeshed by a loan shark before he had reached the age 
for making a legal contract, paid $148 on a $5 debt to an automobile 
finance company, which was able to extort 1000% interest from the 
victim with the aid of a justice of the peace and two constables." 

Most dramatic and noteworthy, however, is the case of David 
Law, a Tampa negro who borrowed $S from a loan shark company, 
and was so hounded by the usurers that he killed one and danger- 
ously wounded another and — in Florida where negro lynchings are 
still plentiful — was freed on the plea of the prosecuting attorney who 
held that, under the circumstances, the negro was fully justified in 
the shooting. 

What measures cannot be justified against people who, for the 

advance of a small sum of money, tie up salaries, practise blackmail, 

sell out and ruin estates, and even prey on the slender incomes of 

helpless war veterans I 

* * * 

We see the Jew, then, in business, as promoter, money-lender, 
salesman par excellence, the author and chief instigator of a sys- 
tem of credit by which a nation-wide usury rises like a Golem with 
a million hands on a million throats, to choke the honor and the 
freedom-of-movement of a hard-working people. These Levys who 
make money simply by lending it shrewdly at tremendous heart- 
eating interest, it is not in their miserable souls to bring anything 






124 



JEWS MUST LIVE 



into existence, nor is it in their hearts to sustain the life of those 
bright beautiful things which have been brought into the world of 
life by others. They know only the great bargain by means of which 
they make themselves the masters of the things manlier men than 
themselves have dreamed out. 




IX 
JUDAISM IS NOT A MISFORTUNE TO THE JEWS ALONE 

"Judaism is not a religion, but a misfortune," said Heine in one 
of his bitter moments. He was thinking of his own unhappiness, 
however. No one has as yet calculated the extent of its misfortune 
to the rest of the world. 

The defenders of religion (and because they are usually people to 
whom it is a source of livelihood, they are not the very nicest people 
to get into an argument with) insist that religion is absolutely 
essential to the well-being of society. Let religion be taken out of 
every day life, say these spiritual prodigies, and with it will go every 
Hense of what is right and what is wrong: before you know it, the 
world would find itself in a state of moral if not actual anarchy. 

I am quite certain that religion is not essential to the welfare 
of society and that it brings into every community it pierces, much 
more harm than good. And I am fully in accord with Edward Gib- 
bon who hated Judaism and Christianity alike and, years after the 
publication of The Decline and Fall of the Roman Empire, confessed 
that his examinations of the Old and New Testaments might have 
been in error; but so absolute was his feeling of the completeness 
of his case against them, he had not felt it necessary to go through 
them with the care he had bestowed on other works of antiquity. 

I happen to like reading the Old Testament purely for the reading 
pleasure it gives me. But if that sort of writing does not give you 
satisfaction, reading almost anything else will be better for you. 

Gibbon accuses Christianity of inheriting from Judaism religious 
intolerance along with the rest of the religion. One of Gibbon's most 
vigorous opponents, 26 Abbate Nicola Spedalieri, a catholic scholar 
of charm and distinction, replied that Christian intolerance was not 



28 A horde of critics and disparagers of Gibbon sprang up right 
after the publication of the first volume of his famous work, 

127 



128 



JEWS MUST LIVE 



derived from the Jews: it sprang from the overwhelming zeal of a 
fresh young people for a new beloved religion 

Spedalieri was too engrossed in the studies of his religion to realize 
that religious intolerance was practically unknown in the world be- 
fore the appearance of Judaism. The very genesis of the Jewish Peo- 
ple is in rehgious intolerance. They have lived by it. And it seems 
to me to be a neat bit of historic justice that they will eventually 
themselves be.destroyed by it. 

Search painstakingly through the best extant accounts of the 
ancient world. Go carefully through all the learned studies of primi- 
tive peoples, from Taylor to Frazer. Can you find even a trace of 
a proselytizing religion?*' Strictly speaking, of course, Judaism never 
was and is not even today, a proselytizing religion. But Judaism was 
he first religion in the world which divided everything into those 
things which are right and those things which are wrong. And that 
started all the mischief. As long as religions were content with in- 
venting idols^n their own images, or in the images of their great 
teachers, or in the images of birds and beasts whom they either 
loved, or hated, or in the images of the sun, the moon or some great 
boar, religion was simply the modest means by which the peoples of 
the earth paid tribute to the mysteriousness of their origin and 
destiny. But the moment one people decided that its own conception 
of these mysteries was right, and the inspirations of all the other 
peoples wrong, thereby creating an aristocracy of the emotions, the 
pot of rehgwn overboiled and scalded a whole world It was this 
conviction, that it was right and that all the other people in the 
world were wrong, that Christianity inherited in full from Judaism 
Once it found itself filled with the fury of intolerance, Christianity 
not only attacked the pagan world but its Jewish teachers as well 
I am not prepared to speak for any religion but the religion I was 
born into, and which has followed me about for forty years like an 
evil shadow, I have no hesitation in declaring that if the Jew's sole 

» The expulsion of the Jews by Tiberius is the very first sign of 
rehgious intolerance in international affairs. The second was the 
persecution of the Christians. 



IIUlAISM A WORLD MISFORTUNE 



129 



i twnce of survival lies in the preservation of his religion, it is time 
km- him to throw his cards on the table and call quits. Judaism is 
today the only bar between the Jews and the world they love and 
would like to share with their neighbors. Every synagogue we Jews 
I mild in Christian countries is a finger of scorn we point at our 
hosts, a sore finger we stick into their eyes, like the leering of a 
senile old woman who does all sorts of foul mischief before you, and 
feels safe in the knowledge that you will not lay hands on her to re- 
move her, for fear of contamination. It is as though we said to the 
gentiles: 

"There is a right and there is a wrong. The right is to be found 
only behind the doors of our synagogues, and there only. Every- 
thing in your churches is spurious, as you should know of your 
own accord, for your very first churches were built by apostate Jews 
who knew only how to pervert the true religion which is ours. !> 

By publishing the ten commandments among the nations, the 
Jews gave birth to religious intolerance. By building synagogues in 
Christian countries they continue to keep it alive, and their own con- 
sequent destruction by it becomes daily more imminent. Why, I 
would like to know, is a synagogue more in place in a Christian 
country than were the altars of Baal in Palestine when the prophets 
pronounced them to be an unbearable abomination? Suppose the 
Turks began coming to America in great numbers, built mosques in 
our market-places, and began to prostrate themselves several times a 
day on Broadway, on Grand Street, or on Main Street, depending 
on where they happened to be the moment the muezzin called them 
to prayer? Would not Jew join gentile enthusiastically in trying 
to suppress them? Why is a synagogue different from a mosque or 
a Buddhist temple? 

Jews like to advance the thesis that you cannot, dare not, do 
violence to Judaism because it is the perfect religion, and probably 
the highest standard of wisdom and ethics developed by the human 
race. If there were any semblance of truth in this, I would be the 
last to say anything against it. Mankind has developed little enough 
of wisdom and perfection: certainly we should not destroy what 
little we have of it. But it is not true that Judaism is perfect in any 




130 



JEWS MUST LIVE 



respect. The observances of the Jewish religion are as varied, as 
different in assembled virtues, and as full of crudities as any re- 
ligion I have ever read about. Certainly no other religion in the 
world has offered the world a spectacle as contradictory, as mali- 
cious, as full of the spirit of unreasonableness as the Jewish recital 
of the prayer Kol Nidre during Yom Kippur. I suggest that if we 
are going to start tearing down this great fortress of Jewish religious 
prejudice and intolerance, Kol Nidre is perhaps the best starting 
point. 

Kol Nidre has been a point of sore controversy for the Jewish 
People throughout the Middle Ages. I do not like to be the first 
to raise the hydra-head of this monster on the American continent. 
But I cannot afford to pass by anything which may help me make 
my point. 

Kol Nidre f What the sound of that word means to a Jew from 
the first time he hears it in the white twilight of a tall-candled syna- 
gogue on the eve of Yom Kippur, and on through the wilderness of 
ghetto years, only a Jew can understand! The most intimate mem- 
ories of childhood, youth and manhood, twine themselves about 
that tune, and he hangs upon it, as upon the branches of a tree, the 
choicest of his emotions, till to threaten sacrilege against Kol Nidre 
would seem to threaten life itself. 

Yet what is Kol Nidre actually? I reproduce here an authorized 
translation from the regular prayer-book issued by the Hebrew 
Publishing Company: 

"All vows, obligations, oaths or anathemas, pledges of all names, 
which we shall have vowed, sworn, devoted or bound ourselves to, 
from this day of atonement (whose arrival we hope for in happiness) 
to the next, we repent, aforehand, of them all, they shall be deemed 
absolved, forgiven, annulled, void and made of no effect; they shall 
not be binding nor have any power; the vows shall not be reckoned 
vows, the obligations shall not be reckoned obligatory, nor the oaths 
considered as oaths. 

"And it shall be forgiven to the whole congregation of Israel, and 
to the stranger who sojourneth amongst them; for all the people 
act ignorantly." 






U DA ISM A WORLD MISFORTUNE 



131 



And is that, you ask, all of Kol Nidre? That is all there is to 
A ol Nidre, I must answer. In reciting it the Jew solemnly swears 
before his Lord God that he has only one fealty, loyalty or obliga- 
tion, and that is to Him, the Lord God. No matter what business he 
May undertake to promote with his neighbor, be it material or 
moral, he wants the Lord God to understand in advance that there 
will be one implicit condition (a condition, however, he does not 
undertake to explain before entering into an argument): the execu- 
tion of it must be favorable to Him, the Lord God, or it will be con- 
sidered by the Jew void, of no account, utterly useless, as if it had 
never been mentioned, as if nothing relating to it had ever been 
negotiated. 

When the meaning of Kol Nidre became known during the Dark 
Ages, a cry of rage broke from the throats of the goyim. "In that 
case," they cried, £f a Jew may enter into any arrangement with us, 
with a light heart. Does his enterprise prosper? Then he abides by 
the agreement. If not, he can always denounce the whole affair by 
remembering that in the moment of Kol Nidre, the most sacred of all 
the moments in the Jew's life, he had practically, fully and without 
equivocation negated it," 

And so it came about that the eve of Yom Kippur became, for 
the gentiles throughout Europe, a time for protest against Jewish 
knavery. Usually the gentiles living near a Jewish community would 
announce the coming of Yom Kippur by displaying posters every- 
where, reading: 

"Beware: the Day is at Hand when the Jew Re- 
nounces as Insincere any Dealings He May Have 
With You During the Coming Year. Beware I" 

In many communities legislators considered it necessary to have 
a special form of oath administered to Jews — an oath intended to 
negate the oath of Kol Nidre. This oath was known as the Jew's 
Oath. There were judges who absolutely refused to take any sup- 
plementary oath from a Jew, as totally insincere and untrustworthy, 
and they based their objections chiefly on Kol Nidre. 

The origin of this most extraordinary (as well as unwisest) of all 
Jewish prayers is hidden in the mists of the Dark Ages. No one 



132 



JEWS MUST LIVK 



knows how it came into existence, in the first place. No one has 
any idea how it became so vital a part of the synagogue service. 1 1 
is only fair to add that, in spite of the general acceptance which 
Kol Nidre has enjoyed since its inception, there has never been a 
time when there was not a really strong and honest opposition to it 
among Jews. Of the six Gaonim of the two Babylonian Academies, 
for instance, five placed themselves unalterably against admitting 
it into the program of prayer for Yom Kippur. 

How did it happen, then, that, despite the anger of the gentile 
world which considered the prayer a gross and insulting breach of 
faith with it, and against the advice of the wisest and most pious 
among the priests of Israel, Kol Nidre was not only adopted into the 
Prayer Book, but achieved such distinction in the Jewish mind that 
it can be associated in the minds of the people in holiness only 
with the Ten Commandments? 

Usually, as I have already pointed out, the evils of Israel are the 
evils of leadership. Kol Nidre does not follow the rule, for if it were 
a matter of following the advice of leaders, Kol Nidre would have 
been dropped out of Jewish life long ago. The retention and 
magnification of Kol Nidre in the grand order of the synagogue is 
a characteristic bit of Jewish mob obstinacy — in this case an ob- 
stinacy entirely without justification in reason or in history. Its 
authorship has never been imputed to a vital personality, nor is its 
origin associated with important events in the history of the people. 
The text has never even been regarded as sacred, for there are two 
different versions, one in Aramaic, the other in Hebrew, which differ 
in several important details. The accepted current version has an 
important alteration made in it by Rashi's son-in-law, Meier ben 
Samuel, who changed the original phrase "from the last Day of 
Atonement to this one" to "from this Day of Atonement to the 
next one." As if, morally, it makes any difference whether you 
welch on an arrangement already made or on one you might make 
at a later date I 

The members of the two Academies in Babylon only began the long 
but unsuccessful campaign of opposition to Kol Nidre, when Juda 
ben Brazillaia, Spanish author of the twelfth century, declared hinv 




UMAISM A WORLD MISFORTUNE 



133 



i,Hf against Kol Nidre because, he claimed, the ignorant Jews took 
It too literally, and so were the cause of endless embarrassment for 
l lu; more enlightened of the people. A rabbinical conference held in 
llrunswick in 1844 decided unanimously that the formula was not 
t'wential to the general concept of Judaism, and should be suppressed 
if possible. 

On the other hand, Kol Nidre has not been without its champions. 
'I he defenses have been many and varied, and they have all agreed 
On one point: the vows referred to in Kol Nidre are exclusively 
religious. 

The Saadya Gaon, for instance, maintained that Kol Nidre was 
introduced only for the whole community, and most certainly was 
not meant to have any application to the life of the individual Jew. 
In other words, his argument boils down to this; the Jewish com- 
munity could enter into arrangements it had no intention of keep- 
ing, but the individual member of the community might not! 

A more subtle argument— I have not been able to trace to any- 
one in particular— claimed that "the dispensation of vows in Kol 
Nidre refers only to those which an individual voluntarily assumed 
for himself alone and in which no other persons or their interests 
were involved." 

But the height of interpretive shrewdness is reached in the ex- 
planation of Rabbi Isaiah of Trani. "Since the Jews come to the 
synagogue on Yom Kippur to ask forgiveness for all their sins, it is 
important that they clear themselves of all vows which they might 
carry out during the following year." 

Obviously dishonest seems to me, also, the specious argument 
that the views referred to in Kol Nidre are exclusively religious. If 
the author of Kol Nidre had meant that, he would have begun the 
prayer with the simple words "All vows unto Thee O Lord made": 
he would not have taken the trouble to mention "obligations and 
pledges of all names." 

Nor am I more impressed with the explanation that the prayer is 
intended to apply to the congregation as a whole and not to any 
individual member of it. This would make the whole business appear 
both stupid and useless. For the congregation never conducts any 



134 



JEWS MUST LIVE 



business for itself with other congregations or communities: what 
need would there be for such tremendous emphasis on nothing? 

And what are those (vows) which an individual voluntarily as- 
sumed for himself alone, and in which no other persons or their 
interests are involved? In our own life, they would approximate 
new year s resolutions, and the like. Besides. Whereas it is possible 
to talk of obligations as being intended entirely for one's own self 
it is difficult to conceive of pledges which do not involve other people' 
I cannot see any more sense or sincerity in the argument that 
Kol Ntdre was introduced into the prayers of Yom Kippur, and 
placed at the head of all of them, so as to facilitate the Lord's for- 
giveness of the sins of the Jews by the Jews voluntarily abjuring 
all business arrangements they might make during the following 
year. It does not improve the stature of the Jew as a human being. 
It makes of Israel's Lord God an even more odorous demon than he 
shows himself in the book of Exodus. 

The only reasonable theory is the one recently introduced by Dr 
Joshua S. Bloch. Kol Nidre, he says, originated during the Visigothic 
persecutions of the Jews in the seventh century. The Visigoths 
forced the Jews to forswear Judaism with the most fearful oaths and 
anathemas. The converts had to solemnly declare that they be- 
heved in the Trinity, and that Jesus was the Redeemer promised to 
Israel by their Prophets. They promised also to make of themselves 
spies amongst the unconverted Jews, to report to their rulers any 
scheme the Jews might concoct against their enemies, and also to 
report, if they discovered it, if any Jewish converts to Christianity 
practised m secret their own religion, or any part of it. They were 
moreover, forced to vow, never again to intermarry with their own 
people. The penalty for disobedience was death by stoning As it is 
needless to add, the forced converts to Judaism invariably remained 
at heart true to their religion, when Yom Kippur came they found 
many ways of secretly celebrating it. In this they were troubled 
one t™*. Th ey were breaking the vows that had been forced 
on them by their oppressors. As a means of counteracting this 
shadow on their conscience, Kol Nidre was introduced at the very 
opening of the prayers of repentance before the ordeal of Yom 



JUDAISM A WORLD MISFORTUNE 135 

lvippur might be said to have properly begun. Through it the 
Jews begged to be abjured of all vows they had made or would 

make. c 

But what about the appearance of Kol Nidre in the prayers of 
Communities who were not troubled by the Visigoths or any other 
nicmy with the Visigothic tactics? Dr. Bloch explains that in one 
form or another this form of persecution was handed on to all 
Jewish communities, for under their Byzantine rulers, and still 
later as Maranoes in Spain, the Jews suffered of similar vows made 
to their conquerors. ; . 

The chief objection to this theory is that the Jews in Spain did 
not know Hebrew well enough to introduce the Kol Nidre into their 
liturgy, for its inner meaning. Besides, the Jews of Spain and the 
lews of Babylon were in constant communication. How did the 
Babylonian Jews fail to explain the meaning of Kol Nidre to the 
Jews of Spain, unless, as seems very likely, no such explanation 
existed amongst them? 

All Jews concede that the real reason for the persistence of Kol 
Nidre in the Jewish ritual is the painful sweetness and haunting 
tearfulness of the melody. It came into our life a dybbuk, an evil 
spirit but it has arrested our ears with the plaintive chanting of 
an angel of suffering. The musical motive of Kol Nidre was not new. 
It was old and essentially Jewish. From the song of Moses and 
Miriam, through the songs of Deborah and Solomon, down to the 
inspired elegies of David, the theme flowed right into Kol Ntdre 
where it reached a high tide of beauty and ecstasy. Kol Nidre has 
dug a trench for itself deep in the heart of the Jewish People. It 
seems as if to try to undermine it is to undermine the life of the 
whole people. But, if we must continue to sing it in order to keep 
alive, why cannot we discard the awful words, words without melody, 
beauty or imaginativeness? We must unearth Kol Nidre and fling 
the foul corpse over the rim of the earth, if we are ever to get rid of 

Judaism. . 

I have the same objection to Yom Kippur (Day of Forgiveness) 
that I have to the Catholic institution of Confession. It breeds in- 
stability of mind and character. If a man knows that no matter how 




136 



JEWS MUST LIVE 



badly he behaves a whole year, no matter what crimes or iniquities 
he commits a day is sure to come when all his regressions, civil 
and cnmmal alike, will be forgiven him, it is only human that he 

taunes tmP t0 d ° '^ Vi ° lent thiDgS t0 Pr ° m0te his ™*3 

,ZtJ^ P ^f B ° 0k Ii5tS the followin S sins specifically, as 
amongst those which are unconditionally forgiven the Jew on Yom 

Sins committed with incestuous lewdness; 

Oppressing one's neighbor; 

Assembling to commit fornication; 

Deceitful acknowledgments; 

Violence; 

Evil imagination; 

Denying and lying; 

Taking and giving bribes; 

Calumny; 

Extortion and usury; 

Haughtiness; 

Shamelessness; 

Lawlessness; 

Litigiousness; 

Treachery to one's neighbor; 

Tale-bearing; 

False-swearing; 

Embezzlement; 

Stealing. 

The Jews with whom I have discussed this matter, answer my 

oufttTV a lnStitU - !0n ° f for S iveness in J^aism by pointing 
out that the modern nations have all approved of the idea of their 
own accord by themselves enacting laws which nullify debts after 
statutory time and by adopting, in one form or another, a bank- 

TZ TZ V^ ^ t0 ° bSerVe is that bankruptcy law, even 
in he United States, where it is most generously worded and 
applied, clears a man of his obligations only when he has managed 
to prove beyond a shadow of doubt that he has absolutely no prop- 






I m.A ISM A WORLD MISFORTUNE 



137 



crty of his own left outside of the clothes be wears, the bed he 
sleeps in, and, in some countries, the tools of his profession or occu- 
pation. Anything else of value he owns must revert irrevocably to 
\m creditors. 

Much as the hopeless debtor comes before the Referee in Bank- 
ruptcy, the Jew comes before his Lord God in the Synagogue. "For- 
give me for I have stolen," he says. Does the Lord God reply: "You 
will be forgiven provided you make a complete restitution to those 
from whom you have stolen?" No. He forgives the thief uncondi- 
tionally, just, I suppose, for the honor of finding himself with him 
in the same room. The Jew, then, safe in the knowledge that three 
hundred and sixty-five days later there will be another equally 
generous Yom Kippur, sanctifies himself at the end of the holy 
day and continues to steal as before. 

In the three prisons in which I have sojourned as the result of 
my forced association with Jewish lawyers and Jew-controlled courts, 
I found the overwhelming number of habitual criminals to be 
Catholics and Jews. The Catholic knows that he can clear himself 
of anything by the simple act of going to Confession. But the Jew 
goes the Catholic one better. He denies, by his recital of Kol Nidre, 
even before he undertakes it, any possible responsibility in crime. 
Can it be doubted what a fearful influence for evil this must exert 
on his character as a citizen and as a human being? 

Kol Nidre must go. After Kol Nidre, must go the Synagogue. And 
with the synagogue must go Judaism which has been the cause of 
untold evil both to the Jew and the world about him. 28 Perhaps the 



2a How the meddling of religion with life works out is illustrated 
in thex famous case of the Tewkesbury Jew. When I first heard this 
story it was purely one of a horrible atrocity perpetrated by an 
arrogant gentile lord on a humble, unresisting Jew. The tale, as the 
Jews tell it, is just a monstrosity. But in a book published in 1258, 
and entitled Chronological Outline of the History of Bristol, it is 
related as follows: "A Jew fell into a privy in Tewkesbury on a 
Saturday, and would not suffer anyone to pull him out f for the 
reverence he had for his sabbath; and the next day, being Sunday, 



138 



JEWS MUST UVE 



best advice on this matter has been given to the Jews by one of 

SffoSif m ° dem ^ ^ M ^ in WS "^ * *> 
"If the Jew wants to be emancipated from the Christian State, 
then he must demand that the Christian State abandon its religious 
prejudice Is the Jew ready to abandon his religious prejudices? 

The Jew waits on a future which has nothing to do with the 
luture of mankind. 

"For if the individual, although a Jew, can be politically emanci- 
SSS an ? f rec f eive f* ic ri S hts > «m he claim and receive the so 
called rights of man? The question is whether the Jew as such, that 
IS the Jew who admits that by his very nature he is compelled to 
live m ever-lasting seperation from others, is capable of receiving 
and conceding to others the general rights of man. 

"The idea of the rights of man was first discovered in the last 
century, so far as the Christian world is concerned. It is not innate 
m the individual, it is rather conquered in the struggle with the 
historical traditions in which the individual has hitherto been 
brought up. Thus the rights of man are not a gift from Nature 
not a legacy from past history, but the price of the struggle against 

Richard de Clare, Earl of Gloucester, would not suffer anyone to 
pull htm out for the reverence he had for his sabbath. On the 
morrow morning, being Monday, the Jew was found dead." There 
is an even earher commentary written by a local wit in 1228, which 
tells the same story in rhyme: 

"Jew reach thy hand to me; from Draugh I wil thee free. 
Our babbath I observ; and will here rather sterv. 
Then, Jew, sans more adoo, then keep our Lord's Day too " 
This simple, astounding chronicle should serve as a guide-post to 
the whole of the religious conflict which shows the Jew creatine 
prejudices which his neighbors follow and eventually curse him with 
Is it plausible, unless there were something fundamentally wrom 
with them at the core, that a people as intelligent as the Jews should 
not call a: halt to such arrant nonsense after two thousand years of 
catastrophic pursuit of it? 



1 1 1 1 )AISM A WORLD MISFORTUNE 



139 



the accident of birth and against the privileges which history has 
bequeathed from generation to generation up to now. They are the 
mult of education, and can only be possessed by those who have 
acquired and earned them. 

"Can they really be claimed by the Jew? So long as he is a Jew, 
I he limiting quality which makes him a Jew must triumph over the 
human quality which binds him as a man to other men, and must 
depurate him from the gentiles." 

The social emancipation of the Jew is the emancipation of society 
from Judaism. 




THE JEW AS A LAWYER 

"At the death of Moses," says the author of The Book of Enoch, 
"the sun was eclipsed, and the Written Law lost its splendor. At the 
hour of King David's death ? the light of the Moon diminished and 
I lie radiance of the Oral Law was tarnished. The consequence was 
(hat discussions and controversies began among the sages so that 
the joy in the study of the Law has ceased for all future generations." 
Nothing seems to me more natural than that Jews should be at- 
tracted to the study of Law. But, in view of what they have done 
with the laws of mankind, no other people would seem to me to be 
loss ftt to administer them — for the world or even for themselves. 
And nothing seems to me so monstrously ironical as the easy liberal- 
ness with which the major peoples of the earth continue to admit 
Jews to the practise of the two cardinal professions — law and medi- 
cine: the one governing the affairs of men, the other guarding them 
against the evils of their mortal origin. 

Consult your average business man in England, in France, in 
Germany or even in liberal America, Ask him why he invariably 
refuses to employ a Jew in a position of trust. He will make reply 
and, out of an old habit, defend himself against your question or 
rather its implication of bigotry. "It's not race prejudice," he will 
plead. "I simply feel that the Jew's habit is to mind his own business, 
which is not always, unfortunately, the business of his employer." 

Apparently, it is too much to ask of the average business man to 
let a Jew keep his books, run his factory, sell his wares behind a 
counter, manipulate his cash-register or receive deposits at a teller's 
window in a bank. But there is no objection to making him an of- 
ficer of the court. There is no harm in entrusting the Jew with his 
life and the health of his family. 

This is going to be a book of revelations to many. We live on this 
continent in a Jew-made civilization. So deeply have our institutions 



143 



144 



JEWS MUST LIVE 



been impressed with the stamp of the Jewish mind and temperament, 
that I find it necessary (if I am to meet my reader on something like 
a common ground of understanding) to establish definitions for our 
most elementary institutions. 

There is the Law and its administrator the lawyer. We under- 
stand, fairly enough, that the Law is a code by which civilized peo- 
ple conduct their individual affairs in a community, with a maximum 
of gain for the community and a minimum loss to the individual in 
it. But what is our conception of the lawyer, the man whom we en- 
trust with the work of administering the code for us? 

The American idea of a lawyer is something like this. If you have 
a contract to make or break, a man to sue or a suit to defend, or 
if you or someone close to you falls into a legal tangle involving 
possible loss of property or liberty, you go to a lawyer, a man re- 
puted to have a working knowledge of the laws of your community 
and country, and bargain out with him the conditions on which he 
is to defend you or serve your interests. Whether you win or lose 
will depend, you feel, not so much on whether you are right or 
wrong, but on what kind of lawyer you retain. From the American 
point of view, it has become more important, in a legal dispute, to 
have a good lawyer than to be in the right. 

If a Christian in New York City pauses to meditate on the fact 
that more than half of the four thousand lawyers in their telephone 
directory are Jews, it is only to reflect that the Jews are certainly 
smart to have managed it. It does not occur to him to think that 
there may be, because of that, some fifteen hundred more lawyers 
in his community than can legitimately make a living, and that the 
presence of such an over-population of lawyers may have a very 
serious effect on the practise of the laws in the courts to which he 
has to come for the rectification of his affairs. Not infrequently, be- 
cause he regards the Jew as a particularly astute fellow, the gentile 
will hire a Jewish lawyer to defend himself or to extend his com- 
mercial interests — in preference to hiring a gentile lawyer who is 
likely to be more conservative and less enterprising. In the mind 
of the average American the spectacle of laws, courts and lawyers 
is somewhat anarchic, a game of catch-as-catch-can in which the 




THE JEW AS A LAWYER 



US 



smartest lawyer catches the biggest prizes. 

This is the picture, and a very bad one. But how, you will ask, 
do I, a Jew and a foreigner, take it upon myself to say what is the 
right attitude towards the law? I happened to have spent the first 
Mini' years of my life in a gentile civilization, and I can still remem- 
bcr that the lawyer, or advocat as he was there called, was looked 
upon not as a salesman of legal services but as an officer of the court 
In whom you were privileged to tell, in perfect security, your side of 
I lie story, the difficulty you were in. People paid this advocat not 
for his ability to put a fraudulent contract over on their clients' 
business associates, but for his shrewdness in interpreting the laws 
in their favor. The old-world lawyer regards himself primarily as 
An officer of the court. If the American lawyer realizes that he is 
an officer of the court, he certainly does not take this phase of his 
function seriously. This callousness is the result of the practise of 
the Jewish lawyer who swarms the American courts in such nunv 
hers that the average lawyer's office has become about as safe, for 
I he poor layman, as a nest of rattlesnakes. 

I began to know Jewish lawyers through Nathan Maggog, a Jewish 
attorney who lives in Manhattan Island and is privileged to practise 
law in the courts of the State of New York. Of medium height, dis- 
tressingly stout, he is habitually mopping his florid face with a 
handkerchief. He gathers his clientelle in the home voting district 
in which he has successfully brought in a safe majority for his po- 
litical organization for more than twenty years. I became acquainted 
with Maggog when he was still a young man, before it ever occurred 
to him to study the Law. He was then about twenty-five years old, 
maybe thirty; and in return for bringing in the vote, he was con- 
tent with a job of inspector of weights and measures in the local 
meat and fish markets. That Maggog collected more fines than did 
the courts from the merchants whose scales did not pass the test of 
honesty, goes without saying. But I never knew him to be particu- 
larly bright. What put it into his fat head to give up such an easy 
graft for the dubious laurels of being a lawyer on the east side? 

The answer is probably in Maggog's first marriage. He married 
one of those dark, skinny little Jewesses whose eyes shine with the 



146 



JEWS MUST LIVE 



lust of the social climber. She it was who must have nagged the 
slothful Nathan into taking the night-school course which led to his 
admittance to the New York Bar. It is also possible that he received 
some encouragement from local political leaders who are always in 
need of dependable go-betweens between themselves and criminals 
in the criminal courts. In that, they have found the Maesoes to be 
their best servants, 

Maggog's practise of law is a very simple one. When a pickpocket 
in his district gets into serious difficulties with the law, his mother 
brings a hundred, or two hundred, or a thousand dollars (depend- 
ing both on the seriousness of the offense, and the pickpocket's 
wealth) to Maggog's office, and turns the case over to him. The next 
morning Maggog calls up his district leader, and the district leader 
looks up the magistrate who is to preside over the hearing on the 
case. If the magistrate is one who is not friendly to this arrangement, 
the case is postponed till it comes before one who is. When the 
case is finally called, the pickpocket is either fined or dismissed Or 
according to the gravity of the charge, he is given a light sentence. 
Maggog splits fifty-fifty with the district leader who, in turn, splits 
fifty-fifty with the higher-ups. The Maggogs take naturally to this 
sort of law practise; from their aptness in it, I suspect that they 
invented it. 

I myself came to Maggog (years after my first meeting with him) 
because I was m need of the political influence which is his stock- 
in-trade. I spent, thereafter, many evenings in his home on the east 
side, where he conducts his most profitable business. I saw clients 
come to him from every part of his district— always on petty matters 
connected with the criminal courts. Mostly, they were the women 
of the men who had got into some moral difficulty. Often they were 
women who had themselves fallen into the traps of the law. They 
came to him not because they respected his knowledge of the law 
or because they had been attracted by his ability as a pleader, for 
he had as little of the one as of the other. They came to him be- 
cause they knew that he represented an organization which sold 
influence in the courts like so much meat on the table. 

Maggog's attitude towards his clients was quite as cynical as was 



THE JEW AS A LAWYER 



147 



(heir attitude towards himself. One night, I remember, a poor be- 
draggled woman in her early sixties came in and counted out ninety 
one dollar bills on the table before him. "It's all the money I have 
ftnd am able to borrow," she explained. "But with it you must prom- 
lie me that you'll do something for my boy." 

I don't think I have witnessed in my life many tragedies as poig- 
nant as the counting out of that ninety dollars on Maggog's table. 
Each bill had the appearance of having had a career all its own, 
us do the bills owned by very poor people who handle them and 
Anger them over and over again before parting with them. Thousands 
Of people, as it seemed to me, must have owned those bills before 
they reached this poor woman. And she must have obtained them 
from at least twenty different sources. 

Maggog pocketed the money briskly, told her he would do his 
best for her son and advised her to stop worrying. 

When the old woman had courtesied and gone out, Maggog told 
me the pitiful story. Her son was coming up next morning for sen- 
tence. The case against him, grand larceny, was the fourth felony 
of which he stood convicted. Under the laws of the State of New 
York, it was mandatory on the part of the judge to send him to jail 
for the rest of his natural life. 

"Well, then, you can't do anything for him!" I said. 

Maggog shrugged. "Certainly not." 

"But that money — what is that for?" 

He smiled. "Somebody had to take it. Why not I?" 

Leolom Tickach. Always take. 

I have chosen Maggog as an example of a Jewish lawyer, for two 
reasons. In the first place he is the sort of lawyer most prevalent 
wherever there is a corrupt machine preying on the populace through 
the courts. In the second place, it was a lawyer of Maggog's type 
who is responsible for the three convictions I have sustained in the 
criminal courts of the State of New York. Since you will hear a 
great deal about this from my enemies, you might as well get the 
truth from me. 

Once before, when I dared expose the life of a very powerful man, 
the only answer he would give to my charges was that since I had 



148 



JEWS MUST LIVE 



three convictions against me I was not to be believed. Neither he 
nor his numerous journalistic friends who were paid to defend him 
against the things he was charged with, undertook to explain how 
the convictions against me were obtained. If they did, it would have 
become apparent that if I am a criminal it is in the same sense in 
which Cervantes, Bruno, Jesus and many other men of ideals and 
courage before me became criminals in their days 

Towards the end of 1927, in the midst of the controversy over 
the publication of Ulysses in Two Worlds Monthly which I edited 
and published and when the finances of my publishing company 
had fallen so low that it had even lost its bank account, a Jew who 
will here remain nameless came to me with the following proposi- 
tion. He had, he said, three hundred copies of The Perfumed Garden 
a book on the physiological aspects of love written by the Cheikh 
Nefzaoui in Arabian about four hundred years ago. The book had 
been published at thirty-five dollars a copy. If I sent out a circular 
on it to the people on my subscription list, I would surely sell them 
out. And as the price per copy to me would be only two dollars I 
stood to make almost ten thousand dollars on the transaction- 
enough to rehabilitate me financially. 

Every publisher with a select list of book buyers receives such 
propositions. I had received them before and turned them down 
And I was not particularly inclined towards this one. I knew the 
contents of The Perjumed Garden, and there was no doubt in my 
mind as to what would be the attitude of the Post Office towards 
selling it through the mails. But I was very badly in need of money, 
and this bookseller was very pursuasive. "You need have absolutely 
nothing to do with the circularizing end of it," he assured me "Get 
yourself a fictitious name at a temporary address. Ill mail out the 
circulars for you. You will receive the orders and the money, and I 
will supply you with the books as you need them. If there's any 
trouble, I'll take the blame." y 

Within a week on the complaint of the local vice crusader who 
receded one of the circulars through an agent of his on my £ 
with a Long Island address, I was apprehended by two postal in- 
spectors as I was in the act of receiving returns from the circular 



THE JEW AS A LAWYER 



149 



One of the agents opened an envelope and showed me the circular 
which, up to that time, I had not yet seen. It was not only an ob- 
ICene description of The Perfumed Garden, it contained a really ob- 
Hccne drawing that was supposed to be a specimen of a series of 
BUCh drawings illustrating the book. 

My bail was set at five thousand dollars. I had barely enough 
money to pay a bondsman. As for a lawyer, I remembered a Jewish 
lawyer I once knew* He was not a particularly good lawyer, but he 
had a reputation for having political connections. He would, at any 
rate, be able to advise me through the first steps of this catastrophe, 
for I had never before been inside of a criminal court. "How much 
money can you raise?" he asked me abruptly. 

I replied that I could raise a hundred dollars; maybe more, later, 
if I needed it. 

"Get the hundred first," he said. 

A few days later I brought him the money. He pocketed it and 
looked long and lingeringly at me, "That story of yours about some- 
body else sending those circulars out for you won't go," he said, 
"unless you can get the man who did it to come to court and take 
the blame." 

I told him that a course of action along those lines was impossible. 
The sort of rat who played that kind of trick was not likely to take 
the blame for it. As a matter of fact, he was already half way 
across the continent towards California. 

"There's only one thing left for you to do, then," he said. "Plead 
guilty. I think I can arrange for you to get a suspended sentence. 
Another hundred dollars for the assistant d. a. will probably do 

that." 

"But since I'm not guilty," I suggested, "don't you think I'd do 
better to take a chance and tell my story to a jury?" 

"No," he replied. "You can't afford to take a chance with a jury. 
If they find you guilty, it might mean prison for a year. If you take 
a suspended sentence, it will be as if nothing had happened to you." 

I believed him, as millions of poor people believe such lawyers 
and such arguments. But how was I to know that he advised me to 
plead guilty because he felt incapable of trying the case himself 



150 



JEWS MUST LIVE 



and he was too greedy to share my fee with someone who might be 
able to do it? Furthermore. Instead of letting me believe that a sus- 
pended sentence would leave me -as if nothing had happened to 
me, he should have warned me that it meant the beginning of a 
crimmal record. He should have emphasized to me the grave fact 
that to have a criminal record would mean that I would never again 
be able to testify in any suit, civil or criminal, without some shyster 
hke himself rising to nullify my evidence merely by asking me if I 
had ever sustained a conviction. 

Sentence was suspended on me, as promised. But I was also fined 
five hundred dollars and placed on probation for two years The 
nne was most unjust because it was to take me nearly a year to 
pay it back to the people I borrowed the money from. As for the 
probation, it was not as good as the intention of the court in impos- 
ing it on me. The probation system is probably alright when the 
government remains in complete charge of the prisoner. But I 
walked out of Judge Knox's court straight into a net laid for me 
by the local vice crusader. I could turn nowhere without being ac- 
costed by one of his agents, and a more evil-looking, foul-smelling 
ot of men I have never encountered in my life. Eventually, within 
less than a year, they found the Jew to get me with 

The name of this Jew was Henry Klein, a merchant in books 
whose hobby was the manufacture and wholesaling of pornography 
As I am writing this he is serving his third or fourth sentence on 
Welfare Island. He had always seemed to me an amiable sort of 
lunatic and I went out of my way many times to be nice to him 
Only a few days before he sold me out, I had helped substantially 
to get bail for him on one of the occasions on which he was caught 
with a car-load of obscene books. His only business with me was 
to supply my wife with sets of the English and American classics 
which she placed on sale in her store. The Book Auction at 28 E 
12th Street. 

One morning, in the midst of an advertised book auction, the vice 
crusader accompanied by five men from the Vice Squad, came in 
closed the doors of the shop, and instituted a search. I happened to 
be present, to help an unlettered auctioneer in the matter of de- 



THE JEW AS A LAWYER 



151 



ICTlblng the books put up for sale. The visit of the vice crusaders was 
not :Lt ail surprising, for I knew well his anxiety to get me into 
trouble and so make it appear before Judge Knox that I had violated 
my parole. But I was surprised when he fished a package of obscene 
photographs and drawings out of the dust-bin in the back of the 
wimp. I was arrested once more, and remanded for trial before the 
Court of Special Sessions. 

On getting out on bail, I investigated the mysterious package in 
(he dust-bin and learned that the day before its discovery by the 
vice crusader, the Jew Klein had brought it into the shop. He had 
chosen a time when I was not there, and, leaving it with my wife's 
secretary, he told her that it was something to be put up for sale. 
On it being opened by my wife, and its vile contents noted, it had 
been deposited where it was discovered the next day. Ordinarily 
such a package would have been thrown out. But my wife and her 
secretary had thought it would be kinder to Klein to keep it for 
him and return it to him. This additional kindness cost me nearly a 
year of confinement. 

This time my Jewish lawyer was certain that I was entirely in 
the right. All I had to do, he said, was get him two hundred and 
fifty dollars. A certain political leader of his would fix things up for 
me, even if he himself did not make such a good impression before 
the judges. 

The trial was the most farcical I have ever witnessed or read 
about. It was more simple in its comic relief than that case in Victor 
Hugo's Notre Dame de Paris which was argued before a deaf judge. 
The chief legal point in my case was that I did not even own the 
store in which the objectionable pictures had been found. To my 
amazement the district attorney prosecuting the case, a young per- 
spiring Irishman named Hogan, successfully objected to every 
effort on the part of my attorney to establish this. My lawyer was 
so accustomed to having the results of his court cases dictated by a 
political boss, that he hadn't the remotest idea on how to present 
one. In this case, he must have decided to pocket all the money, 
too for there was no trace of political interference visible. Without 
giving the matter a second thought the three presiding justices 



152 



JEWS MUST LIVE 



found me guuty and sentenced me to three months on Welfare Is- 
land Some fame afterwards, on the theory that I had violated my 
paro e, I had to serve another four months in U. S. Detention Head- 
Quarters. 

strS y f°^ aVe ^ -T^ ie hiSt ° ry ° f my Criminal ™- On the 

f S bi a, 3 ?'^ 1 e asked t0 discredit everythil * y™ read 

in this book As it is, I cannot ever again appear as an effective 
witness m behalf of any case in a New York court. But S3 
who has been married a second time, to another socially amffi 
little Jewess who dangles strange lumps of fat on the most unex 
pecte parts of her legs, arms and head, is trying to iS Si 

to call himself Judge Maggog for the rest of his life 

officer n^% m i n ° r J angerS ° f taking y0ur l *&* difficultie * to the 

mZ I™\ Magg °^ iS that " ***** finds ** *e cannot 

make enough money out of handling your case for you, he has no 
scruples whatever in trying to make up for it by offering Ms services 
to your opponent When my business was thrown into bank uptj 
one of my creditors induced me to hire the services of a Jew sh 
awyer friend of Ms who, he said, would do the whole thing for me 
for a hundred dollars. A few days after I had given him the money 
I discovered him working against me with the attorney of the peo- 
£to5 ^ X threatened him ™* the New York 

He laughed. "You can go to them," he said. "But you wont get 

Th M ^ kn ° W t^ " kWyer haS t0 make a "*£ s°mXw " 
The Maggogs are the authors of the most evil malpractise of law 

imposed on the poor of America. 

Everyone knows how powerfully organized American courts are 
StlT Sn f am0Unt& ^ e "* counts which mean 

coSent It h^ hi ° f nmety PerCent 0f the Population of the 

continent It has become an accepted article of faith amongst us 

o suet " ""if S ° l0 ^ draw - 0ut ^d expensive, it does no? pay 
to sue for a small amount or to defend a suit against it. 

Rr ,7 f ? ^ f ° Und a Chamed wa ^ out ° f this difficulty 
Bring to a Maggog a case for, say, twenty-seven dollars. He wO 




HE JEW AS A LAWYER 



153 



not only take it, but I promise you that he will make money on it — 
practically without leaving his office. He has a subpoena server ready 
lo swear that he has served the defendant with a summons. This 
makes it possible for him to get judgment, and, if the defendant 
lias property which is not directly under his eyes, he has also a 
marshall ready to swear that he levied on the property lawfully and 
sold it out for even less than the small judgment obtained. I have 
been robbed that way many times— always by Jews. Once, when I 
had absolute proof that I had not been served, I took the matter to 
court. I managed to get the judgment so fraudulently obtained set 
aside. But it cost me nearly three hundred dollars in legal fees. 

But this, you may object, is perjury. Surely that's too great a 
risk to take for twenty-seven dollars. Twenty-seven dollars may 
seem like a small sum of money to you, but there is no such thing 
as a small sum of money to a Maggog. If it's money it's worth 
lying and fighting for. Besides, it is almost impossible to prove per- 
jury in an American court. The Maggogs have seen to that, too. 

The recent Seabury investigation into the magistrates court of^ the 
City of New York brought into the limelight the nefarious activities 
of a group of lawyers and bondsmen who fattened on the poor and 
the unfortunate of this great city. Nearly all of them were Maggogs. 

Divorce, intended by lawmakers to be a healing to the domestic 
life of mankind, has been made into a racket by the unscrupulous 
Maggogs. Every once in a while a metropolitan newspaper hints the 
presence of a "divorce mill.'* When it is thrown open, at least, a 
swarm of Maggogs will be found fattening in it. 

Bankruptcy, the poor man's refuge from the claws of debt, has 
been turned by these Maggogs into such a high-handed game that 
a poor man can no longer afford the relief it offers. Look at any list 
of lawyers practising in Bankruptcy Court. Occasionally the Mag- 
gogs have changed the spelling of their names, but never their evil 
natures. 

"The Jew can plead equally well for either side, especially for the 
side which pays best/' says Professor Werner Sombart in that 
strangely powerful work The Jew in Capitalism. I had an excellent 
chance of seeing this in practice. The lawyer was perhaps the most 



154 

JEWS MUST LIVE 

famous Maggog in the criminal courts of New York A year a«, h<- 
was defending a great banker against the charges oT a sfngero" my 
a quamtance who claimed that, after seducingher with hfpromTse 

abroad Whf TT' ^J™ ^ Smt her ° n a fake ~< *>«' 
abroad When she found herself in Europe without any real encase- 
ments she tried to get back to the United States, and managed fo do 
so only with great difficulty because the authorities at Enf I land 
had been influenced by the banker against her. In order to frighten 
the poor woman into accepting a small settlement (only a act on 
of what he was getting from the banker as his fee he opened Ml 
case agamst her by calling her every conceivable distaste'dname 
before he jury. And only a few weeks ago, this same Maggo J 

another £T V° *" V" 8 ' &eMement for one rich womTfrom 
aKen, eH SV*" 8 ' that the affe <*<™ of her husband had been 
J*! TL he T Pt WUhfa M1 si « ht of the CMr * as he brought 

SKSS SUSs— ce had wantonly pu,,ed out the ^ 

But there are so many Maggogs in America they are really not in 
a position , |p pck their cases _ nofc even ^ m J * J ^ 

To meet this situation they have developed a series of very S3 
ordinary methods of making every little case which comes imo their 
offices pay and pay and pay. 
Here is an example of how such a matter is handled 
Jake Bernstme, on his way to work slips and falls on the 
facto™ "I f w a V arM *™e owned by Abe Rubinsack. In he 
factory the worker next to Bern S tine notices tile discolored flesh 
on Bernstme's hand and asks him what happened. Then he tells 
Bernstine that it might turn out to be a very lucky thL i?£ 
would go to the office of a lawyer by the name of Elii Se, Kola 

Sent ^ " ^ ^ maybe gCt him Mty d * 1Iar * f ofZ 

Jake Bernstine goes to the office of Elias Kone. There is obviously 
no retainer in this case, Kone sees that quickly enough. BuTsKe 
there . a landlord in the matter, and what can he lose by i he 
takes the case Just for observation, he says to himself. Fancy his 
dehght on further observation, to find that Rubinsack has retained 



J'! IK JEW AS A LAWYER 



155 



Niil ban Maggog to defend him. Something like the following tele- 
phone conversation takes place. 

"Hello, That you, Nathan?" 

"Oh, hello Elias. How's tricks?" 

"Rotten, About that Jake Bernstine case, tell me. What's your 
client's idea about it?" 

"Oh, his idea is to give him twenty-five dollars and tell him to 
forget about it." 

"Lucky devil. You always get rich clients." 

"Lucky, hell. If that guy has money he's not letting me in on it. 
What's your idea?" 

"Say, if I told this Bernstine fellow that there's ten or fifteen 
dollars in it for him he'd be tickled silly and kiss my hand into the 
bargain. But what's there in it for us by settling it that way?" 

"That's right. Go on." 

"My idea, Nathan, is that it's in the wrong court. Get me? Ill 
find some criminal negligence on Rubinsack's part and transfer the 
case to Magistrate's Court. Then you ask Rubinsack for a hundred 
and fifty dollars^a hundred dollars for fixing the case so he don't 
go to jail for criminal negligence, and fifty dollars for Bernstine. 
Tell him it's an insult to offer a man less than fifty dollars in a 
criminal court. We give Bernstine ten dollars and make him happy, 
and we split a hundred and forty dollars between us. What say?" 

"OK., Elias. You're smart." 

That's one way Elias gets money out of a client. There are a 
thousand other tricks practised by him and Maggog, tricks equally 
conscienceless and devasting. I know one such lawyer, a socialist of 
long standing. As a boy he got from two to three dollars a day for 
making soap-box speeches for the Socialist Party. Today he draws 
a large clientelle from the labor unions. He usually takes cases be- 
cause, he tells his clients, their grievances appeal to him from the 
point of view of justice. Not that he hopes to make money by them. 

But at every little stage in the progress of a suit, this socialist 
lawyer calls in his client and makes a touch for a small sum of 
money — five or ten dollars, sometimes, if his client is destitute, as 
little as fifty cents. 



156 



JEWS MUST LIVE 



THE JEW AS A LAWYER 



157 



IJBut I told you I had no money," whines the client 
I must eat, too, mustn't I?" replies the socialist lawyer 

He has very little knowledge of the law, as he has proved to my 
complete satisfaction. His knowledge of court procedure is almost 
mil too. His court room voice and manner made raucous and vulgar 
by his years of practise as a soap-box orator, are so exasperating 
that no judge can listen to him with any degree of patience. But you 
have no idea what wonders that little argument "I must eat" ac- 
complishes for him. What can a poor man%ay to it except to take 
out whatever change he has in his pocekt and offer it to him? 

By dragging ; out his cases, therefore, this socialist lawyer gets 

k? I- i°. begm Wlth ' In ™S«"ded moments he confesses to a 
substantial bank account. 

I knew this socialist lawyer, too, before he began to practise law 
We. were boyhood friends. When my busmesf affairs^an weS 1 
would give him a small case and pay him liberally for his services 
He happened to be present in my office during a certain business 
transaction involving the stealing of my business'from man " 
one of the minor litigations connected with the case, I needed him 

JI know all about it," he said to me. "The other side came to me 
as week and offered me twenty-five dollars if I would promise Z 
to testify against them." promise not 

"Did you accept?" I asked. 

"Well, no, I wanted to hear what you'd have to say » 
Is this a hint for me to make an offer?" 

"No But you still owe me thirty-nine dollars from the last case 
I ve got to eat, and the only way I can eat is to get monev out of 
my clients. I'll testify if you'll pay me what you owe m^" 7 ° f 

l m m rather narrow straits financially," I told him "But if that'* 

y °"sur°e fSS V V Um J" l mIght *^°™ y™* ™ ■ " 

-And ifr n T k u° W What my teStimo ^ wouId tben be?" 

And if I pay up the thirty-nine dollars?" 

Ill tell exactly what happened." 



That was all I wanted to know, I told him. I got the money for 
him in a few days, and when the matter came up in court he testi- 
fled. He told the truth strictly— only that he left out just enough of 
It to lose the case for me. Do you think he earned that other twenty- 
live dollars too, or not? 

It must have been the Maggogs and Kones of his town Man- 
cli-vtlle had in mind when he wrote in his Fable of the Bees, the 
following lines: 

"The lawyers, of whose art the basis 
Was raising feuds and splitting cases, 
Opposed all registers, that cheats 
Might make more work with dipt estates; 
As 't were unlawful that one's own 
Without a lawsuit should be known! 
They put off hearings willfully, 
To finger the refreshing fee; 
And to defend a wicked cause 
Examined and survey'd the laws, 
As burglars shops and houses do, 
To see where best they may break through." 
When I tell the story of the looting of my publishing business, 
T shall give a further account of my adventures among the Maggogs, 
But is it really necessary to expand the evidence? Has not every 
reader, in some folder of his own, memoirs of the sharp practise of 
this wiley people? Why, I ask again, if they cannot be trusted with 
the most menial sort of jobs, is it lightly taken for granted that they 
can be trusted with the administration of the laws? 

Has anyone reckoned out what financial havoc is caused yearly 
in our society by the letting loose of this swarm of vultures on a 
defenseless people? When you accuse them of the damage they do 
not deny it. They merely whine: "It's the only kind of work they 
let us do," and point to certain portraits of well known Jews in the 
legal profession, as a justification. 

The question is: Are a dozen Brandeises and Cardozas — granting 
that there are so many — sufficient compensation for the looting of a 
continent? 



v^ 




XI 

THE JEW AS A PHYSICIAN 

The chief difference between the Jews and the other peoples seems 
(0 be this. Other peoples learn from experience. The Jews do not. 
Take the Mohammedans, for instance. In Spain, during the first 
half of the Middle Ages, they experienced two centuries of two re- 
ligions, the Christian and their own, trying to live side by side on 
ne broad, fruitful, not too densely inhabited peninsula. But they 
round out one thing to be quite inevitable: there was no let-up of 
(rouble continually brewing— and breaking. Eventually at the end 
t.f a series of wars, in which Mohammedans were dislodged, one at 
a time out of every one of their fortresses and mosques, they found 
themselves of necessity in the position of a conquered people. On 
Ihe Spanish peninsula, at any rate. Did they insist on remaining in 
Spain and live in sufferance under their Christian masters? No. 
Among other things, they took a hint from the fact that, as quickly 
as they could manage it, the Christians converted their mosques into 
churches. The Mohammedans, therefore, moved south and made 
themselves permanent masters of their own domains. 

Ah but where have the Jews to retreat to? I can almost hear the 
Jewish apologist putting in. He knows the answer as well as I do, 
"but he never fails to ask the question. There have always been on 
this planet, as there are even today, great stretches of unowned, 
undeveloped, and cultivatable land where the Jew— if he really 
thinks his Judaism is too precious a gift to lose— can establish and 
develop his own civilization, where to build a synagogue will not 
amount to thumbing his nose at his neighbor and master. Why 
have Jews never tried this? Why, when England offered them untn- 
habited country in West Africa, did they turn it down? We come 
back once more to the Jew's reluctance to work and build. The Jew 
must have cities already built for him. The Jew must have vmyards 
already planted and ready for him to steal nourishment from. 

161 



162 



JEWS MUST LIVE 



Wherever the Jew went, into Christian country or Mohammedan, 
after he had been driven from Palestine like a wild beast by tho 
Roman legions, his presence, because it was a taunting contradiction 
of the prevailing religious hope of the country he invaded, was bit- 
terly resented. He was fought wherever he settled down, with every 
available weapon except the sword which the Jew would not pick up 
once it has been shattered out of his hand to the ground. If a man 
will not fight against you, there is only one other way of getting the 
better of him — and that is to talk against him. A popular supersti- 
tion was created that the whole business of the Jew in wandering 
about from land to land and from city to city, was the destruction 
01 his enemy religions. 

Popular superstition in Europe has had the Jew poisoning wells 
and using the blood of Christian children to leaven his Passover 
bread. And yet— in the face of such monstrous accusations — he has 
dared to be, within the recollection of Europe, its most persistent 
physician. The Arabs took to medicine quite as naturally as did the 
Jews. For several centuries Arab physicians, who not only healed 
but actually contributed to the science of medicine, were even more 
numerous in Europe than Jew physicians. But the Arabs sensed the 
feeling of resentment. Gradually fewer and fewer of them continued 
to practise in the west, until a time came when there was not an 
Arabian physician left north of the Mediterranean, 

The Jews, against whom the feeling of resentment was much 
keener, merely continued to disregard it, and even took the places 
of the vacating Arab scientists. 

The Church of Rome helped the Jews in medicine as it had helped 
them in money-lending. She not only forbade Christians from lend- 
ing money at interest, she also forbade them the study of the science 
of healing. Christianity, declared the Church, is the only true science 
of healing— antedating Mrs. Mary Baker Eddy by more than fifteen 
hundred years. The Church denounced Christian doctors as heretics 
who pretended to accomplish cures which were entirely her own 
province. 

The attitude of the Church towards medicine may have been a 
great opportunity which the Jewish People let go aglimmering. Who 



Tl IK JEW AS A PHYSICIAN 



163 



lUlOWS what peace they might not have established with their man- 
orial masters if the Jews, instead of giving honest unselfish medical 
Itrvke, had not improved, as usual, on the opportunities to gain 
their own ends. The stern fact is that they practised medicine, as 
they practised money-lending, entirely for personal gain, and without 
contributing to the advancement of the science itself. 

In medicine, as in law and in the major arts, the Jews are at best 
absorptive. At their next best they are interpretive. They are almost 
never creative. I have before me a specimen, Berachya's Hebrew 
rendering of an ancient Anglo-Latin classic, Adelard of Bath's Queas- 
tiottes Naturales of which the only printed edition is the Latin of 
1480. This curious scientific work, available since the middle of the 
twelfth century in manuscript form under the title De eodum et 
diverso, is in the form of a dialogue between Adelard and his fav- 
orite nephew, and covers almost every phase of mediaeval man's 
knowledge of nature and his own body — a knowledge that would 
seem to have been wider and deeper than modern science is willing 
to grant it. Adelard's work asks and gives answers to seventy-two 
questions. The Hebrew author Berachya's (which should be called 
an adaptation rather than a translation) reproduces only sixty-two 
— only those susceptible of some slovenly moral modification, and 
what profound changes our Jewish philosopher institutes! 

Adelard's Chapter XIII, for instance, makes answer to the ques- 
tion: Do Animals Have Intelligence? Adelard grants it to them on 
the simple premise that "just as there cannot be sense except in re- 
lation to an animate body, so they cannot exist without a mind. 
There are several sorts of movement, some especially referable to 
the body, others more particularly to the mind. For as a result of 
the fire in them, bodies can move upwards, as a result of the earth 
in them, downwards; as a result of the air and water, to the right 
and to the left, backwards and forwards; while orbicular motion is 
referable in the first place to the mind only. Since then this move- 
ment occurs in animals, it follows also that they have minds." 

Berachya (who calls his work Uncle and Nephew, Dodi Ven- 
eckbi) ignores this brilliant physical explanation entirely. In chapter 
XIX of his work, he asks the same question and assumes Adelard's 



164 



JEWS MUST LIVE 



explanation without as much as taking the trouble to repeat it. But 
he does summon forth pious definitions of ruach (spirit), nejesk 
(flesh), and nestiatria (soul), to prove that whereas the first two 
may be granted the lower brutes, the third is peculiar only to 
created man. Berachya contrives, in other words, to becloud the 
clear physical issue by moralizing. He pursues this stupid game 
throughout the entire work. 

Medicine developed slowly and painfully through the centuries. 
As knowledge and skill increased, the practitioners of the profes- 
sion profited. Jewish physicians continued to enjoy the profits of 
the science of medicine without making any valuable contribution 
of their own until the middle of the nineteenth century, and then 
they made their contributions only in one country, Germany, the 
only country in the modern world which Jews embraced sincerely, 
enthusiastically and creatively as though it were really their own. 
In America and in England, especially in America, Jews contrived to 
make of medicine a means of increasing their own wealth, without 
making any return to the science or the profession. 

The Jews do become shrewd practitioners and occasionally, very 
able surgeons. But they do not approach their calling in the spirit of 
the Hippocratean oath. They make out of the human body a con- 
trivance for raising money very much as the Jewish lawyers de- 
scribed in the previous chapter manipulate the affairs of their neigh- 
bors to their own financial aggrandizement. The strange part of it, 
the part which seems to me so incredibly idiotic, is, I repeat, that 
they are permitted to continue to operate on the public body without 
prejudice by the very people who are reluctant to entrust them, in 
their businesses, with the very simplest responsibilities! 

* * * 

A Jewish physician whom I have known for many years recently 
paused with his son before my table in Cafe Royal. The son having 
recently been graduated from college, I inquired of the father, whom 
we will call Dr. Grubnyak what plans he was making for his prodigy. 

"Medical school, if possible," was the reply. 

"But why if possible?" 

"The usual restrictions." 



HIE JEW AS A PHYSICIAN 



165 



"Nonsense. Your son is an excellent student. I think you can de- 
pend on him to pass almost any test." 
"Almost any test but one. Religion," 

"Oh, well You passed by this restriction. And so, I suppose, will 
your son." 

The doctor shook his head. "The restrictions are much harder 
today than they were in my time." 

One need but glance at a list of the physicians in any classified 
directory in the United States to realize that the restrictions against 
admitting Jews to the study of medicine cannot possibly be hard 
enough. Nearly one out of every two physicians turns out to be a 
Jew. Aside from the fact that it is wrong for people to be allowed 
to capitalize on something with the creation of which they have so 
little to do, thus making them the benefactors of a labor in which 
they do not participate, there is a really grave consideration that 
cannot be overlooked. The Grubnyaks do not make good physicians. 
Grubnyak in medicine like Maggog in law, is a dangerous racketeer. 
Not quite as bad. But pretty nearly so. 

In all fairness, I want to point out a very important difference be- 
tween the training of Counsellor Maggog and Doctor Grubnyak. 
Maggog got his training in law in the law office of an older Maggog. 
Consequently his law clerkship was an apprenticeship in the very 
vilest cunning of the race. 

For Ms apprenticeship, Grubnyak had to go to a hospital. And, 
luckily, almost all of the hospitals in America, even those supported 
specifically by Jewish donations, are under the direction of gentiles. 
By getting his internship in a goyish hospital (not because he pre- 
ferred it but because there was no other alternative) Grubnyak got 
a fairly clean start. 

Like any other physician, therefore, our Grubnyak had to devote 
at least a year of his time to the practise of medicine in a hospital, 
almost as if he were doing it, to increase his skill, or, much more 
remote for Grubnyak, for the love of the profession. For that long 
year he observed about him the best traditions of his profession. 
But it was not long before he was, in the language of the street, 
wised up. It was not long, you may be sure, before he was handing 



166 



JEWS MUST LIVE 



out his private cards to the patients in the hospital and fleecing them 
outade of hospital hours. 

Oice in my teens I suffered a mild rupture and was advised to 
go to a public hospital in our neighborhood for treatments. When I 
iiad been coming there patiently for two successive weeks I ap- 
proached the attending physician and asked him how long he thought 
it wjuld be before I was completely cured. 

"Bo you understand Yiddish?" he asked me. I nodded. 
Veil, if you keep on coming here/ 1 he said to me in Yiddish 
yov. may never be cured." 
I was frightened. "But why?" 

"because," he replied, "I am not permitted here to give you the 
particular attention your case needs. This is a free hospital, and as 
you can see for yourself, we have more patients than we can afford 
to take care of properly. Better take my card." 

A few days later, in the privacy of his own office, I found him in 
possession of the English language again. But he seemed not to be 
interested as much in my state of health as in my finances and the 
finances of my family. When I had communicated to him the infor- 
mation that I earned only four dollars a week and was estranged 
from my immediate family, his zeal for treating me privately van- 
ished miraculously. He even discouraged my coming to the hospital 
again. After devoting a rather hurried examination of the part of 
my anatomy affected, he gave me his opinion that I was really well 
enough to forget about the rupture altogether. I followed his advice 
and forgot" about the rupture. Unfortunately the rupture has never 
altogether forgotten me. 

In European countries, in England particularly, the honor of the 
medical profession is guarded so jealously that you are not supposed 
in practise, to even hand your physician money when he has finished 
treating you. You do, of course, make arrangements for payment 
With Jus secretary or his nurse, but theoretically the English physician 
is above such consideration. The noble intention is apparent It can- 
not be expected of a physician to be a business man and healer at 
the same time. 

The American physician has wandered far from this European 



II IK JEW AS A PHYSICIAN 



167 



Ideal. Only in his hospitals has he managed to preserve some of the 
dignity and sanctity that used to attach to the profession of healing 
But the average Jewish doctor, our own Dr. Grubnyak, has left the 
Ideal so far behind him, he is practically pursuing his calling in a 
different country. To Gmbnyak, being a physician is merely running 
a business with many complex ramifications. He appraises the sick 
who come to his office not for the use be can be in healing them of 
I heir ailments but for the source of income for himself he can make 
of them over a long stretch of time. 

Let us look him over more closely, this little man with the solemn 
looking black bag who is called upon to perform the_ miracles of 
science no matter what may be the nature of the illness in one of the 
families who have become accustomed to calling him in in case of 
trouble. He has office hours from ten to twelve in the morning, and 
from five to seven in the evening. But his telephone jangles pretty 
nearly all day — and all night. 

Dr. Grubnyak has just returned from several calls which dis- 
sipated his afternoon. Visits one makes to patients who call a doctor 
on the telephone are almost always unsatisfactory. The people are 
either old patients with whom he has already established a price, or 
they have been recommended to him, which amounts to the same 
thing. Old patients pay him three dollars for a call, as they did 
when his office was in a cheaper neighborhood. It is difficult to ex- 
plain to them that the upkeep of his new office is so much greater 
than the upkeep of the old one. Old patients are sometimes even un- 
grateful enough not to heed the suggestion that the prescription be 
filled at a certain drug store— the drug store which gives him a 
solid rake-off. So he gets back from his daily wandering to his 
office, with a sense of relief. For the office is always a source of pos- 
sible adventure. A stranger may walk into his office who will make 
him rich. Dr. Grubnyak is always looking forward to the appearance 
of such a stranger who will enrich him, as he opens the door leading 
from his operating room to the waiting room to see what patients 
are waiting for him. Only rarely is this hope rewarded. Usually he 
sees only the faces of old patients, old faces torn by the same ills. 
But this is one of those golden days. 



168 



JEWS MUST LIVE 



There are only two people waiting for him this afternoon. Old 
Mrs. Skulnick who has come back to him with her ancient lumbago, 
and a man he has never seen before. The hian is middle-aged, well- 
dressed, and has all the appearance of a solid citizen. Dr. Grubnyak 
pretends not to even notice him. 

"Come in, Mrs. Skulnick." 

"Again you are eating too much, Mrs. Skulnick/' he says tapping 
her playfully between her shoulder blades. He helps her with the 
most tremendous delicacy to bare her back for him; that is a con- 
sideration Dr. Grubnyak craftily knows she gets only from him, and 
is almost worth to her the price of the occasional visit. "Just as I 
thought," he murmurs. "How long is it since you've taken the medi- 
cine I prescribed for you?" 

"Only a month. Shall I get the same stuff again?" 

"No. There's a change now, 111 have to prescribe something else 
for you. But you must make a promise, Mrs. Skulnick, You've got 
to stop eating so much fats," 

He gives her the very same prescription only instead of writing 
it in three lines he does so in five. "Don't forget where to go with 
it," are his last words to her, as he pockets the two dollars for the 
visit. 

Once more he opens the magic door. "It's now your turn, sir." He 
notices gratefully that there are no other patients waiting impatiently 
for him. This stranger really looks like a good prospect. He would 
like to give him a solid sales-talk. 

The stranger comes forward and introduces himself. "We'd bet- 
ter get acquainted immediately, Dr. Grubnyak," he says. "I'm Gay 
Meltzor. Took the Penthouse around the corner last week. Someone 
told me you're a wonder with lumbago." 

"This seems to be lumbago night," muses Dr. Grubnyak. Aloud 
he says: "People will exaggerate Mr. Meltzor. I can treat lumbago 
up to a certain point. Beyond that I can only give you the co-opera- 
tion of the very best specialists, under my constant care. Let me see 
what's the matter with you." 

(You may not know it, but that was a pretty slick speech. Grub- 
nyak cannot charge more than two dollars a visit. But there is no 




THE JEW AS A PHYSICIAN 169 

limit to how much money he may divy with a so-called lumbago 
specialist.) 

Curiously enough Meltzor's case is very much like that of Mrs. 
Skulnick. But there is this difference. It was useless to expect more 
than an occasional two dollars out of Mrs. Skulnick who is still 
taking in boarders in order to make ends meet. But this new patient 
can be told of the new treatment for his species of lumbago, invented 
by Dr. Krochmal. Dr. Krochmal is a rather expensive specialist, 
Dr. Grubnyak explains. But the fact is that he achieves the most 
marvelous results. What Mr. Meltzor is not told is that Dr. Kro- 
chmal has agreed to turn over to Dr. Grubnyak at least twenty- 
five percent of the moneys he will receive for treatments from the 
accommodating patients recommended by Dr. Grubnyak. 

Dr. Grubnyak has five interesting ways of extending his income 
as a physician beyond the unsatisfactory two dollars he receives 
at the office and the three dollars he collects on his visits to the 
homes of patients: 

1. If he suspects his patient of having money, or of being able to 
raise money, no matter how, Dr. Grubnyak insists on calling in a 
specialist, another Jew who has agreed to share with him whatever 
they can both wheedle out of the patient. 

2. He has either a drug store of his own, or he has an interest in 
one. To this drug store he recommends his patients to go with their 
prescriptions. At the very worst, he has an arrangement with some 
neighborhood druggist who returns to him an interest on the money 
he gathers from his prescriptions. 

3. No matter what ails his patient, Dr. Grubnyak recommends 
an X-ray examination, the photograph to be taken either by him- 
self or by another Jewish doctor in the neighborhood who has agreed 
to return to him a generous percentage of the income from such 
recommendations. It costs approximately seven cents to develop 
an X-ray picture. The average charge for it is five dollars. 

4. When the patient has been X-rayed hollow, Dr. Grubnyak, un- 
daunted, has an absolutely new set of treatments for him. "Some- 
thing to revitalize you, fill you with new life," he says, and reveals 
his Alpine lamp to him. This Alpine lamp in the hands of Dr. Grub- 



^m 



170 



JEWS MUST LIVE 



nyak is like that older more famous lamp in the hands of the boy 
Aladdin. He only rubs It and presto— there is wealth. An average 
Alpine lamp treatment costs Dr. Grubnyak a fraction of a cent. The 
average charge he makes for a treatment is three dollars. 

5. The young girl of unsteady morals is Dr. Grubnyak's legiti- 
mate prey. Poor thing, she never knows whether she's coming or 
going, so shifting and uncertain are her lunar derangements. If she 
is really enciente, Dr. Grubnyak sends her to his favorite abortionist 
who returns to him almost half of the charge for the operation. If 
she is not, he sends her to the abortionist anyway, A Jewish abor- 
tionist I know, confided in me that a good percentage of the girls 
the Dr. Grubnyak of the neighborhood sends to him are not in need 
of an operation. But he pretends to perform the operation, the un- 
fortunate creatures pay dearly for it, and no one but he and Dr. 
Grubnyak are the richer for it! 

The rapaciousness of Dr. Grubnyak is not due to the fact that 
he is merely a family practitioner. The specialist and the surgeon 
of his sort are no better. For they are at all times moved by only 
one passion: greed for money. 

A famous Chicago surgeon, a Jew, was about to perform a very 
serious operation on a young married woman whose husband had 
deserted her. Because of her obvious poverty, he had consented to 
take two hundred dollars, although, he explained to all parties con- 
cerned, for such work he was accustomed to getting at least five 
hundred dollars. The young woman was already on the operating 
table, and the ether had been administered to her, when the surgeon 
turned right about face, stormed into the waiting room where the 
young woman's mother was agonizing, and announced vehemently 
that the operation was off. 

The mother looked up with alarm. "Why?" 

"Your daughter lied to me," the doctor rasped. "She said that 
she was without means and I have just learned differently." 

"But my daughter is penniless. The two hundred dollars she gave 
you I lent her." 

"That's just it. And you have more than three thousand dollars 
in the bank." 



THE JEW AS A PHYSICIAN m 

That moment the mother caught sight of her daughter, still 
under ether, being wheeled out of the operating room. 

"But you don't understand," she cried despairingly. "Fm a widow. 
It's all the money I have left in the world. I may never again be able 
to earn another dollar. Then, if I give this money away, what shall 
I do in my old age?" , N 

"I don't care. She's your daughter, not mine. I get three hundred 
dollars more or I don't operate," . , i f .. 

The mother looked up sternly. "You will risk my daughter s life 
that way, doctor?" 

"Why not?" coolly. a ' r l n -.l j- i 

"But suppose something happens to her, and I tell the medical 

association how it came about?" _ 

The doctor's face changed instantly, all its coolness vanished, rie 
hadn't thought of the possible harm to himself. Without another 
word to the mother, he had the young woman wheeled back into the 
operating room, and proceeded to perform one of his most marvelous 
operations. He had to I ' . 

I was recently in the home of a local Jewish physician who does 
not mind discussing his business with a layman. He had just come 
in from his office, and he was extremely disturbed. "I've just made 
a very serious blunder," he explained. "I recommended a patient 
six salvasans for fifty dollars. But I guess it just hit him too high. 
If I had said thirty-five dollars it would have been a sure sale." 

Salvasans {popularly known as 606 treatments) are essential to 
the cure of syphillis. "But didn't you tell him that it is the only 
reasonably sure cure?" I asked in wonder. 

"Well," came the astonishing reply, "We're not yet sure that he 

has syphillis." 

"Then why did you recommend the salvasans? 

"Why not? They couldn't do him any harm," 

"Whatsoever house I enter," says the Hippocratic oath, "there 
will 1 go for the benefit of the sick, refraining from all wrong-doing 
and corruption, and especially from any act of seduction, of male 
or female, of bond or free." But the education of Dr. Grubnyak goes 
back farther than Hippocrates. It goes back to the ancient rabbis 



172 



JEWS MUST LIVE 



who knew enough about medicine to keep it out of the hands of the 
priests, and insisted that the most important phase of the practise 
of medicine was the profit to be derived therefrom. It is from the 
rabbis that Dr. Grubnyak learned that "a physician who charges 
nothing is worth nothing." 

The history of medicine is full of ever renewing restrictions against 
the practise of medicine by Jews. Mohammedans forbid them as 
early as 853. In 1335 the Synod of Salmanca declared that the 
Jewish physicians offered their services only to kill the Christians. 

It is only natural that Jews should complain of such accusations. 
But the truth is that they owe much to the glaring untruthfulness 
of their Christian critics. If Christians did not bother to rake up 
against the Turkish people charges without foundation in Jewish 
nature and practise, it might occur to them to hit on the real evils 
the Jews practise on them. Then it might be much more difficult for 
Jews to accomplish the miracle of survival. 

No. Dr. Grubnyak's business is not exterminating Christians. It 
is much more terrible than that. His business is really to capitalize 
the ills of all people who come within their reach, be they Christians, 
Mohammedans or even Jews. You cannot buy honest advice from 
Dr. Grubnyak any more than you can purchase honest advice from 
Counsellor Maggog, 

John William Draper, whose work The Intellectual Development 
of Europe is excessively friendly to the Jews, is authority for the 
statement that French animosity against Jewish physicians led di- 
rectly to the banishment of all the Jews from France in 1306. If 
the Jews are ever expelled from America it will be on account of the 
evil practise of Jewish doctors and Jewish lawyers. 



^-\ 




XII 
THE JEW AND THE LAND 

The Jew is a gypsy with a weakness for real estate. 
The very first promise the Lord made to Abraham was a promise 
of land: land already occupied and the lawful property of the peo- 
ples who had fertilized it. Genesis and Exodus are crowded with 
specific references to the many peoples who lived in the land of 
promise before the birth of Abraham, and before its fierce invasion 
by the seed of Abraham under Joshua. At no time in the narrative 
is the matter of the titles of these ancient proprietors of Canaan 
brought into question. But the most microscopic study of the text 
reveals not even the hint of a plan by which, when the Jews were 
to possess the land, the title to it was to pass legitimately to them. 
There was no offer made for outright purchase, such as Abraham 
himself had made for the burial ground of Machpelah. No offer of 
a periodic lease either. It was deemed sufficient to repeat the oral 
legend that the Lord had promised the land to Abraham, Isaac, 
Jacob and their posterity, forever. On this slender pretense (which 
reminds one of the extraordinary reasons given by Norman William 
to his home-legislators for invading England) the Jews marched 
into Palestine, slaughtered most of its inhabitants, and proceeded 
to make a pig-stye of the whole country. 

Suppose the records of this first great conquest of Israel were not 
as detailed and as indisputable as they are? Would there not be 
an inclination on the part of the more civilized Jews of our day to 
dispute that it really happened? Instead of adopting the story as 
sacred scripture, I conceive that Jews might even have advanced 
the theory that it was nothing but a false series of accusations, the 
ancient world's peculiar contribution in advance to anti-semitism. 
But the Jewish history, that to throw doubt on the Jewish Conquest 
of Palestine would shake the world's belief in our very identity as 
a race and as a nation. That's why, instead of trying to deny the 

175 



176 



JEWS MUST LIVE 



THE JEW AND THE LAND 



177 



shameless story, the Jews are trying to re-enact it— in a more modern 
and more moderate setting, 

I began by saying that we Jews have a weakness for real estate. 
I mean real estate as distinguished from land. People with a love 
of land are anxious to work it. They have a passion not only to 
live on the soil but pierce it and fructify it. But, as I have already 
shown, the Old Testament is a solemn testimony of the Jewish 
People's hatred of work— particularly agricultural. In the wilderness, 
on their march to conquest, God had to practically rain food down 
on the Jews in order to keep them going. A hundred times, under 
the reluctant leadership of Moses who must have hated them bit- 
terly, they refused to take another step forward. And the Lord, 
in order to get them to go on, to save the sweet breath of the desert, 
was compelled to promise them that their labors would be at an end 
on reaching the Promised Land, where the cities were already built 
for them, the vinyards planted and ready to nourish them. 

Jewish historians and apologists make a hue and cry about the 
Jews having been barred everywhere from the ownership of land, 
during the Middle Ages, and even in some countries in the modern 
world. They would have you believe that the Jew's extraordinarily 
repugnant ghetto character is not the result of an inner evolution 
from a bad kernel but the result of hostile, frustrating outside forces 
that have molded him into the terrible anomoly he presents before 
the world today so that he is the blighted flowering of a fine sowing. 

This is not true. The Jews did not seize the opportunity offered 
them by Edward I, to rent English land and till it. Nor have they 
seized the opportunities in England and in America in our own 
time. 28 The reason why? Jews know only one use for the owner- 
ship of land— or of anything. Speculation. And there you have the 
real reason why the Christian world is so reluctant to permit the 



29 It -will be objected, that there is quite a population of Jewish 
farmers in the United States. Most of them were! taken front Russia 
by Israel ZangwiWs ITO and placed on farms which they promptly 
turned into summer boarding houses, Tilling the soil and living by 
its labors is still strange to the habits of life of the modern Jew, 



Jews to buy land; and why, as I write these words, Arabians are 
inarching through the streets of Jerusalem protesting against the 
English Government's threat to allow the Jews even more freedom 
Of movement than they already enjoy in Palestine. 

In the things in which the gentile world does not mind speculation 
it has allowed the Jew every liberty of enterprise. In those few 
things, however, in which the prejudices are against speculation, it 
has restricted the Jew decisively and sometimes violently. Now I 
have no set opinion on whether speculation in the ordinary chattel 
apportionments of mankind is good or not for the welfare of society. 
But I do recognize that there is an indefensible evil in the specula- 
tion of land. Let me illustrate. 

I am the owner of a precious robe. One day, finding myself in 
need of money, I sell this robe. I care not who buys it from me or 
to whom the purchaser will eventually resell it, precious as may 
be the memories the robe holds for me. Suppose, as in its multiple 
career of sale and resale, it should come about that it falls into the 
possession of a Satzkin? I might even be so unfortunate as to see it 
beloused over his cankerous shoulders, yet I wouldn't care. I have 
sold the robe, and therefore I am through with it. On the other 
hand, I own a piece of land next to the land on which I have built 
my own house. Suppose under the same need of money, I sold this 
parcel of land to a fellow Jew? Might I not awake some morning, 
and, looking out of my window for a glimpse of the bright sky, find 
by the agency of a hateful face seen through glass, that the new 
house built on the land next to mine, belonged to such a Satzkin? 
Do you now see my point? Is it not apparent to you that my whole 
life might thereby be made quite unbearable for me? 

That is only one of the reasons why the world is reluctant to 
permit Jews to own property. Civilized people attach a certain mild 
sanctity to the ownership of land—a sanctity the Jew can be de- 
pended upon to violate every time. 

So that when the Jewish apologist whines: 

"If we had not been forbidden the ownership of land during the 
Middle Ages we would not today be a nation of idlers," he^ lies in 
his throat. We were a nation of idlers to begin with. Our sole interest 






178 



JEWS MUST LIVE 



in land has always been in its speculative value as a turnover. 

But about fifty years ago a miracle took place in Israel. Almost 
a generation before the birth of political Zionism, a group of Rus- 
sian-Jewish students left their homes, families and prospects of a 
future, to wander on foot to Palestine, to till the soil there, and so 
spend out the juices of their natural lives. Two powerful forces 
moved those marvelous young men on this monotonous march of 
despair: the persecution of the Czar's government from without, and 
the sight of the awful depravity of their own people from within. 
It was given to them to realize, in a flash of unhappy inspiration, 
that no matter what happened to the world or to themselves, they 
were lost. It was as futile for them to hope to reconcile themselves 
with the insane whims of the Imperial Russian Government as with 
the slovenly and degrading conduct of the real Jewish world into 
which they had been born. Traditionally, Palestine was the only 
Jewish home they knew of. So, without consulting national or per- 
sonal wisdom, they set out on their unprecedented journey. There 
was not even a glimmering of personal ambition in what they did, 
or of political vision. They were going to Palestine to work with 
their hands and die. They were the Halutzim. 

I have before me a Hebrew book entitled Yizkor which is a sim- 
ple memorial to the poor Halutzim whom I hestitate to call Jews. 
Were they really Jews? I hardly know. But I will stake the im- 
mortality of my soul that they were amongst the most beautiful 
people on the face of the earth. I see them starting out of their 
humble homes with just enough money to purchase them water and 
crusts of bread on the unfriendly highways. Certainly they do not 
take along with them money with which to buy favors. When they 
reach Palestine they approach the land as did Jehudah Halevy, 
four centuries before them, on their hands and knees. All they ask 
of the Turkish masters of the land is the freedom to till the wretched 
centuries-neglected soil alongside of the poor Arabs. The Turks of- 
fered them little real opposition. Even the Arabs, distrustful of every- 
thing else in an apparently treacherous world, learned to like them. 

Poor Halutzim and their vain vision of life of peace ! They thought 
that by escaping from the Ghetto into Palestine they had got away 



THE JEW AND THE LAND 



179 



from the meanness of the Ghetto, and there it was in full bloom be- 
fore them in the Jewish Quarter of the city of David. 

Before the coming of the Halutzim the only Jews in Jerusalem 
were the charity (Haiukak) Jews, who lived by a special fund col- 
lected from the boxes posted on the doors of the Jews in Russia and 
in Poland. The intention of this charity was, while the laws made it 
possible, to preserve a Jewish population in Palestine— as a reminder 
to the world whom the land really belonged to. Much money was 
brought into Palestine yearly from these tin boxes, but the charity 
lews added to this source of income by soliciting alms at the Wail- 
ing Wall. So ugly was the sight that Sir Moses Montefiore, on his 
visit to Jerusalem, was moved to protest. They seemed to him, he 
said quite plainly, no more than a degraded set of paupers. He was 
instrumental in building for them schools and houses and a mill 
outside of the city near Birkel-El-Sultan, or Lower Pool of Sihon, 
but the poor wretches were too lazy to take advantage of the oppor- 
tunity and it all went to ruin. The Halutzim knew when they started 
out that there were Jews in Jerusalem. But it had never occurred to 
them that they would be even lower in the scale of civilization than 
the Jews they had run away from. 

Those old Jerusalem parasites hated the Halutzim, and they had 
two very substantial reasons for hating them. In the first place, the 
Haliuzim refused point-blank to subscribe to the synagogue and its 
rigid procedure. And in the second place, those outrageously inde- 
pendent young fellows actually worked, and with their bare hands. 
Such a thing had never been heard of among Jews, It would cer- 
tainly never do to let the goyim see. What evil might not fall on 
themselves if the Turks and Arabs, by observing the Halutzim, got 
the grotesque idea that Jews might be expected to work like other 
people. As a consequence the charity Jews conspired against the 
poor unsuspecting Halutzim. They told the Turks that the poverty 
of the Halutzim was only a clever disguise. The Halutzim were 
the agents of European Jewish bankers who had their eyes on 
the ownership of Palestine. The first step in their program was to 
organize the Arabs against their ruler. The Arabs, on the other 
hand, were led to believe that the Halutzim were really spies in the 



■ 



180 



JEWS MUST LIVE 



pay of the Turks, so that every movement of theirs might be noted 
and suppressed. Otherwise, how was it that the Turks treated them 
with so much more consideration than they had ever before extended 
to foreigners? The result of this bit of Jewish scheming was that 
the bones of many poor Halutz prematurely whitened the Arabian 
desert because of death by sudden violence. 

The movement of the Halutzim grew. Once they had settled them- 
selves on the legendary Jewish soil, they wrote back to their friends 
and relatives in Russia: The soil here is hard and bitter. The Jews 
one sees in Jerusalem are even shabbier than those to be found in 
the kremlack of Minsk and Lemberg. But it's a lovely thing to have 
land that you can till even if three quarters of the land is desert. 
What a relief } after centuries of Goluty, not to have to barter and 
hawk. . . . For whether it is in the market place or In the court 
room the business of a Jew is to barter and hawk. , , . It is beautiful 
here by comparison. . „ . 

And so more and more young Jews wandered out of Russia and 
Poland on this extraordinary pilgrimmage of labor. 

Meanwhile Jews all over the world, but particularly in Eastern 
Europe, began to organize societies called Chovevi Zion meaning 
Lovers of Zion. The Lovers of Zion were a direct offshoot of the 
passion of the Halutzim, but it was not the passion of a pure heart, 
it was the old lustful bestiality with which Joshua had laid waste 
Canaan. The Jewish passion for real estate was reasserting itself in 
the modern world. The Lovers of Zion had no economic or political 
program: they were actuated by an undirected lusting after land. 
It was not through these mean little people that political Zionism 
came into being. Theodore Herzl, whose pamphlet Der Judenstaat 
created the Zionists movement, was in body and in heart like one 
of these Halutzim of whose very existence he did not become aware 
until he found himself, overnight, the new leader of the Jews. 

History will always speak of Theodore Herzl with love and re- 
spect. He was a Jew whose life mingled easily with the life of the gay 
sophisticated people of Vienna, the city of his birth. He was a 
handsome man, a witty conversationalist, and the most brilliant 
journalist in Central Europe. The Dreyfus affair recalled him to the 



THE JEW AND THE LAND 1H1 

fact that he was a Jew. In Paris, whither the Neue Freue Pressc had 
B6Dt him to report the Affair, he saw the most humiliating posters 
ridiculing Jews, displayed in shop windows. He heard Parisians 
marching through the streets crying Death to the Jews, He came to 
a very simple conclusion. If we are so hopelessly offensive to the 
world, he pleaded, why should we continue to impose ourselves on 
it? Let us go somewhere (he did not, in the beginning specify Pales- 
tine) where we may build up a world of our own. 

The First Zionist Congress, of which he was the natural leader 
settled on Palestine as the land. But Herzl was studying his Jewish 
history, and he was learning very quickly about the Jewish People 
and Jewish methods from direct observation. This was not going 
to be another blind, violent grab such as Joshua had engineered 
before him, he determined. He set down before the Jewish People 
two unalterable conditions under which he would lead them: 1. lhe 
Jewish homeland must be legally secured and legally assured. 2. No 
individual Jew must be allowed to own land, so as to be able to sell 
it All land in Palestine was to be purchased from the Arabs from 
a common national fund and remain the property of the whole peo- 
ple for all time. . „ 

Herzl was probably the first honest Jew in the public life of the 
world in two thousand years. From the moment he became known 
to the general Jewish masses Herzl was transformed into a living 
Jewish legend beloved by the extensive communities of his people 
all over the world but secretly hated by every individual leader of 
Tews — except, of course, Zangwill, the good Zangwill as Herzl always 
referred to him. Here was that rarest of all terrestrial things, a Jew 
without the itch for money or real estate. A Jew who worked all 
day for Zion and spent his nights writing for the Viennese press, as a 
means of making his livelihood, for he not only refused to accept 
money for his work as a Jewish leader, he insisted on being the first 
contributor to every fund that was created for Jews, A Jew who, 
offered by Colonel Pond fifty thousand dollars for a ten weeks tour 
of America, replied that he could not sell the ideas of the Jewish 

C An irresistible leader was Herzl. There was nothing for Jews to 



182 



JEWS MUST LIVE 



do but follow where he led. The Rothchilds yielded to his every 
whim. The Baron de Hirsch, that obdurate old man, listened to 
Herzl wonderingly and affectionately. Even the goyim yielded to 
his spell: the memoirs of Kaiser, Sultan, King and Pope praise the 
sweet honesty of the man. Yes, even the yellow little Satzkin fol- 
lowed him. (Does it make much difference whether you pronounce 
the name Satzkin or Ussischkin?) They followed him, but true to 
their deeper natures they kept up a dismal yelping at his heels. 
Their evil faces, by showing themselves before him from morning till 
night, constantly reminded him of the meanness of his burden. I 
know what it is to look at the face of one Satzkin. Herzl had to 
look at hundreds, thousands of them. Herzl was not physically deli- 
cate. As the leader of any other people he would have lived to be a 
hundred. At the head of a nation of Satzkins he was doomed. After 
seven Jewish Congresses, they broke his heart. In 1904, when he 
died, there was practically nothing left of Herzl to bury in the cemetary 
of his beloved Vienna. The Satzkins had eaten him alive. 

The death of Herzl doomed the Palestine of the Halutzim, Under 
the guise of honoring their dead leader's memory, at first, they be- 
gan purchasing land individually and in groups. After a while they 
even abandoned creating pretexts for their purchases. And buying 
land in Palestine became a race between Jewish investors and the 
Jewish National Fund which was practically paralyzed into inac- 
tivity. Until, today Palestine is not the land conceived in the heart 
oi Herzl but another evil concoction of the Ghetto. 

William Zuckerman, a correspondent of the Jewish Morgen Jour- 
nal, creates in a recent issue of Harper's Magazine a devastating 
picture of what is happening today in Palestine. It has become a 
center of speculation such as the Jews have never created anywhere 
else in the world before. Every day new businesses are being opened 
and machinery is being installed. It would seem that every Jewish 
business man in Poland is planning to move his business from 
Poland to Palestine. That they are practically uprooting themselves 
in one land without the certainity of being ever able to take root 
again in the other, doesn't seem to bother them at all. It is the old 
gypsy with a weakness for real estate on the move again. 



THE JEW AND THE LAND 183 

Several kinds of booms are taking place at the same time. There 
18 for instance, a building boom. Wherever there is an empty lot 
an empty house springs up overnight. Not that there are people 
waiting to occupy these houses. It is just that Jews who were ac- 
52d to speculating in Warsaw, in Vienna and m London are 
trying their luck with speculating in Jerusalem Another speculate 
s in orange-groves, not restricted to Palestine. All oyer Europe and 
even in America, where we have become a trifle suspicious of manu- 
factured booms, Jews float orange-grove companies in wmen stocks 

It tafbS Sigh when the old charity Jews confounded the 
Palestinian landscape. But there was one comfort, with the charity 
Tews A charity Jew could only live a certain length of time, when 
he died there was nothing left of him, he left no heir. The new Jews 
who have come to exploit Palestine are just as mean as the chanty 
Jews, probably meaner. But they bring their wives with them, and, 
what is more terrible, reproduce their kind. 

"Already on arriving in Tel-Aviv," writes Mr Zuckerman who 
apparently was an eye-witness, "one is surrounded by a swarm of 
brokers, real estate sharks, business entrepeneurs, high pressure 
salesmen, money lenders, usurers, and speculators of every kind, 
each^ering a new business venture, each outbidding and denounc- ■ 
ing his competitor, each greedily seeking to grab a commission and 
to snatch a share of the wealth which he did nothing to produce 

"Was it not," inquires Mr. Zuckerman, "in order to escape from 
the futility and the contempt which go with the non-productive 
ghetto occupations that Zionism was devised? Of what use would it 
be to the people even to gain its livelihood-assuming that such a 
fantastic event were possible-if it loses by it the soul which it has 

b ir t ht , is g the ? bitterness of a New York Jew, picture to yourself 
the feeling of the poor Halutzim who journeyed to Mesbiie with 
their bare feet, as they witness the rape of the holy land by the 

01 The Ghetto has placed everything in Palestine for sale-even the 
memories of the Halutzim who died for it. So often have they sold 



184 



JEWS MUST LIVE 



the weary lots of Jerusalem that you have to pay, in the business 
section of this town, with a population of less than fifty thousand, 
twice as much per lot as you would have to pay in the heart of New 
York City which has a population of more than six millions and 
enjoys a steady water supply. 

Houses are built every day. But where are the people to live in 
them? Factories of all kinds are opened, but for whom are its 
products to be manufactured? More orange groves are being organ- 
ized than could be planted in Palestine with Saharah Desert ap- 
pended to it as a province. 

At first the Halutzim protested. But they realized quickly enough 
the stubborn temper of the people they tried to interfere with. Now 
they stand aside to watch with narrowing eyes the approach of 
catastrophe. They know what usually follows any inflation of indus- 
try, as the result of pure speculation. But this will not be the usual 
sore of economic crash. The deceit practised in Palestine was not of 
a people on itself, but of a people on another people, of the Jews 
on the Arabs. What will happen when the Arabs discover that 
land which they have been told is worth fifteen hundred dollars a 
lot isn't worth that much an acre? Do you think they will merely 
smile good-naturedly and mildly discuss ways and means out of the 
confusion into which their lives have been thrown? 

Of one thing the Halutzim are quite certain. The Satzkins and all 
their speculations will, in the fury of a disillusioned people, be 
broken up and crushed to the earth. Those who escape slaughter 
will be banished like so many diseased cattle. With them will go 
the terrible industrial stench with which the shores of the Jordan 
are today troubled. 

What, then? Will everything go? Will the loving toil of the 
Halutzim have been entirely in vain? Will the destroying furv stoo 
nowhere? K 

I believe that a stopping-place has been created for the fury of 
the Arabs. It is the University of Jerusalem. Already the Arabs 
regard it with a certain amount of pride and affection. The Arabs 
are not fools, They will not wantonly destroy the instrument of 
their own salvation. 



THE JEW AND THE LAND M 

The Arabs, I predict, will allow to remain untouched the simple 
buildings of the University of Jerusalem. Around them a new civili- 
zation will arise. But it will not be a Jewish civilization. Nor will 
it be an Arab civilization. It will be something new created of the 
mingling of Jews and Arabs. 

The dim signs of hope in Palestine are these: 

1. The Halutzim, a few honest Jews who are still trying to stand 
off, in the midst of the horrible commerce of the transplanted Ghetto, 
the oceans of filth which are pouring into the streets of Jerusalem 
through the medium of the Zionist Organization; 

2. The University of Jerusalem which, with its slender means, is 
opening the doors of universal knowledge to Jews and Arabs alike; 

3. The presence, as the virtual head of the University of Jeru- 
salem, of Judah L. Magnes. 

Repeat that name for yourself. Judah L. Magnes. It is a name 
which will grow more and more glamorous every day. It is a name 
which links itself with all that remains left of beauty in the Jewish 
world today. 

Do you remember when Judah L. Magnes was the spiritual head 
ol the richest Jewish congregation in America, and the furore caused 
by his resignation in which he quietly intimated that it was impos- 
sible to be a rabbi and remain an honest man? 

In Now and Forever which I dedicated to Magnes in 1925, before 
he took up his duties at the University, I ventured the opinion that 
if there was to be a Jewish national future in Palestine it would 
probably not be a purely Jewish future but the result of a mingling 
of Jews and Arabs. 

In a recent dispute between Jews and Arabs I was thrilled to 
read that Magnes took the same stand. The Jews, he announced to 
the utter confusion of the Zionist, must share Palestine with the 
Arabs. Apostate! cried the Satzkins. But they have not dared to 
move him from his high place. For it is pretty generally realized by 
this time that the headship of the University of Jerusalem is high 
only because Judah L. Magnes occupies it. 

Magnes will see the flood of blood turn from the marketplace in 
Jerusalem on the Mount of Olives, It will flow upward till it almost 



186 



JEWS MUST LIVE 



touches his feet. But he is seated too highly to be touched. I hope 
he will have the stomach to see the last of the Satzkins drown with- 
out the turning away of an eye. 

* * * 

As I correct these proofs the situation in Palestine grows daily in 
intensity. Jews who went to Palestine from America are coming 
back. Is it because Palestine is becoming unsafe? Or is President 
Roosevelt's New Deal— offering thinner, but a greater number of 
dollars— doing the trick? 




XIII 
THE LIFE AND DEATH OF WILLIAM FARO 

The iron door closed heavily behind me. The sound of a huge 
key rasped in the lock. I looked straight ahead of me, and about 
me I was in a vast steel cage about twenty-five feet square, lne 
bars, set six or eight inches apart, and making the web of walls and 
ceiling, must have been a half an inch in diameter. There were 
about thirty narrow, iron beds, covered with a brown army blanket, 
in three rows; approximately a foot of space between every two 
beds. The long steel platform in front, must be, I conjectured, the 
common dining table. 

Behind the guard and myself followed another prisoner with a 
mattress and two blankets. "We're a little crowded right now, 
explained the guard. "But some of these mugs will be leaving soon. 
Until there's a bed vacant, you'll have to get along on the floor. 
Don't worrv. You'll like it." 

"Four months of this," ran through my mind, There were pris- 
oners ranged in odd groups about severals of the beds. Card and 
checker games were in progress at the sides and ends of the long 
steel dining table. I might wander into one of these groups and, 
providentially, lose myself. But no, I was too tired. I turned to 
inquire of the guard if it was against the rules to he down in the 
daytime, but he was already gone. # 

I arranged the blankets over my mattress, where the prisoner had 
dropped them, and lay down. But sleep I could not. I lay, instead 
for I don't know how long, maybe an hour, maybe two, in that 
terrible borderland between sleep and waking in which the tortured 
mind places itself on trial before and dumb and paralysed court of 
shadows. It must have been the agony of my body that forced the 
opening of my eyes; I sat up. m 

The afternoon had darkened considerably, but it was still day- 
light by which the world was apparent. On the bed next to which 

189 



190 



JEWS MUST LIVE 



my mattress had been placed sat a grave middle-aged man reading 
the latest issue of The Nation. How shall I explain to you the nature 
of the relief which suddenly swept through me at this sight? Even if 
you disagree with the editorial opinions of The Nation (as I do so 
often, especially when they relate to me or my business) you should 
understand what it meant to me to see someone reading it. There 
is only this to say: it gave me courage to know that someone who 
occupied that beastly cage with me wanted to read such a paper, 
and that the authorities in charge had no objection to it. The man 
had evidently been observing me, too, for his eyes met mine as I 
looked up, and he greeted me in a mellow, matter-of-fact voice. 

|'How're you feeling, Roth?" Another miracle. Someone knew me. 

"A lot better than I did a moment ago, I can tell you. You 
weren't here when I came in, were you?" 

"No, I work in the kitchen downstairs. I've just got back Mv 
name's Bill Paro." 

"Glad to know you, Bill. So you're in the kitchen. What sort 
of grub do they dish out here to the guests of the government?" 

"Pretty terrible stuff, unless you happen to be lucky enough to 
have a job downstairs in the kitchen, the laundry, or the commissary. 
Then you can eat what they cook for the warden and the guards. 
If you think you'd like it, I'll try to get you one of those jobs." 

"No, thanks. There's a book I've been wanting to write all my 
life, I think I'll take advantage of this enforced vacation to at 
least get into it. Who knows, I might, here in prison, be able to 
accomplish what I have not been able to even approach with all the 
freedom of the outside world. It will have been worth while eating 
the rubbish they'll serve me up here if I can turn my prison-sentence 
into a fine book," 

"Alright," he said. "You go ahead with your writing. Maybe I 
can arrange to smuggle some good food to you. It's been known to 
be done here." 

Bill was not an idle promiser. Before his release several weeks 
later, he had not only managed to get some fairly decent food de- 
livered to me, but he had done many more things to befriend me 
and to make my stay at U. S. Detention Headquarters more bear- 



WILLIAM FARO 



191 



nble. About himself, I had learned from him that, as the result of 
a series of misunderstandings, he had become estranged from his 
wife and four children. The loss of his position in the XL S. Post 
< )ffice, held for nearly thirty years, was to him a catastrophe trivial 
by comparison with this bitterer loss. The only thing he really 
wanted to accomplish in life was to regain the respect and affection 
of his wife and children. 

I wanted to do something for Bill Paro in return for his consid- 
erations to me. On the morning of his release I called him over and 
talked over his prospects with him. 

"I don't know," he said dubiously. "It seems to be pretty hard for 
everybody out there if you judged by the newspapers. I wonder 
what there can be for an ex-convict past fifty to look forward to?" 
"Tell you what, Bill," I said. "I like you, and it would please me 
very much if I could help you. I think I can. When you get out of 
here, do your best to find work. If you're still jobless when I am 
released, come to see me." 

You cannot have completely forgotten what things were like in 
1930, after the three celebrated Wall Street crashes. Bill Paro was 
among the first people to greet me when I finally reached home 
after an additional eight weeks in Philadelphia. He was not only 
out of work but in a pitiable state of destitution. 

"I'm going to give you a job, Bill," I told him. "And it's going to 
be more than a mere job. I'm abandoning the publishing of special 
and limited editions, to go into general publishing. To do that, I'll 
have to organize a new corporation. I'm going to organize the new 
corporation in your name, with you as president. The company will 
be known as William Paro, Inc. Your salary will be exactly what 
you'll be worth— you'll start at twenty dollars a week. But I'm going 
to do my best to teach you the publishing business, and your salary 
will go up as your usefulness increases. We'll make William Paro, 
Inc. among the most successful businesses of its kind in America, 
And then I dare your family to keep up its aloofness to you. What 
. do you say?" 

It was fully a minute before Bill could find the words with which 
to thank me. 



192 



JEWS MUST LIVE 



I had my attorneys file papers of incorporation. Bill was to join 
mv ^™ W n S fr al ^ later in Signin ^ ^em in the office of 

lobbv S £ n k " m ° rnm 5 SCt f ° r the S «> he met ™ * the 
lobby _ f the office-building. He was obviously agitated. "I'm afraid 
I can't sign, Sam," he said dolefully. 

I was surprised. 

Paro proceeded to explain. "I'd really like to, Sam. But I had a 
"; fne f of ™™ about it. He's a law^r. He pointed out 
to me that you have many enemies and that you've already lost sev- 
eral decisions on books. If I wen t in with you, I'd be Se | 
prosecution whenever anyone thought a bookVyours ^ ob*J 

oZder> lf y ° U l0St ' "" rd get a lon * stretch - * s --d 
I could not quarrel with Bill. What he said appeared to me 

SVfTi 1 " B V wa f d no further dela ^ Z&S& Z 

£ht Tjl w in . cor P° r f on ° f ™Y new business. My first book for 
the trade was already bemg set up. I had to put an imprint on it. 

™ I L • P S - f ° r ? ^ T ° SaVe te need of filin S ^w 
papers for incorporation that might be necessitated by the change 
of names, I suggested to my attorney that he simply wire Albany 
to change the P into an F, and that I would undertake to answer 
to the name of William Faro. 

thlVhZf^ the T m ° f SCUrril0US } y' m Z that ha * *■» done on 
T ^rV SPeCmlly m E b ° 0k entUled ThG T ™ th ^out Hoover, 
I offer the above as a trueaccount of the genesis of William Faro, Inc. 

The first publication of the new company was my revised version 
of D. H. Lawrence's Lady Ckatterley's Lover. 

This novel had become, without being made accessible to the 
general reader, one of the most famous books in the world. Because 
of the attitude of our laws, the objectionable words in the story 
made it anybody's property. It was apparent to me as well as to 
several other publishers, that there was a vast market for a 
ceverly rev IS ed edition. If Lady Ckatterley's Lover were revised so 
as not to impair either the narrative or its vitality, it rmVht even 
become one of the sensations of a publishing season. The biggest 



WILLIAM FARO 



193 



of the publishers, however, had decided against the enterprise, on the 
theory that only Lawrence, now dead, could have accomplished such 
a change in the book. So I set myself the task of doing it. 

The usual procedure in such a matter is to ask for permission 
from the author, or, the author being dead, his estate. But to do so, 
I decided, would be to recharge outside interest in the project and 
lead, possibly, to its issuance by one of the bigger publishers capable 
of making a heavy advance of royalty. I remembered how it was 
with the publishing of The Well oj Loneliness in America. Alfred A. 
Knopf had set the book up; but, upon the solicitations of the vice 
crusader, had abandoned publication. For a time it looked as if 
the book would be completely abandoned. Then I put in a bid for 
it. Instantly other bids began coming in, and I lost out to Covici- 
Friede. 

I therefore proceeded with my work of revision and publishing, 
without proper authorization; and, without as much as a newspaper 
announcement of my intention, threw the book on the market where 
it became a favorite overnight. My best hopes for it were realized. 
I'or not only did the book sell rapidly; it was granted on all sides 
that I had accomplished my revision without real injury to the book 
either as a sustained story or as a work of art. One of my first 
acts in opening the books of William Faro, Inc. was to create a 
royalty account payable to the L>. H. Lawrence estate. 

The instant success of my very first trade book was gall and worm- 
wood to both my seniors in the publishing business, and the con- 
ductors of literary reviews who had sworn enmity to me and mine on 
other, older scores long before. They raised a hue and cry about my 
having tampered with a work of art without having consulted the 
corpse of its author, and in other ways made a bloody nuisance of 
themselves. Well, they couldn't threaten me into being respectful 
towards them. Nor could they stay me from continuing to make 
money. But one thing they could do, and did: they could black- 
ball my future publications. And when my next two publications, 
Celestine, a Chambermaid's Diary by Octave Mirbeau, and Body 
by Daniel Quilter, appeared, they were reviewed in a manner that 
can only be described as vicious villification. 



194 



JEWS MUST LIVE 



WILLIAM FARO 



19S 



Encouraged by the hostility of the press towards me, my old 
friend the vice crusader grew bold, and, in the May of 1931, 
swooped down on my offices at 96 Fifth Avenue, arrested me and a 
member of my staff, and accused us of publishing, in Lady Chatter- 
ley's Lover, Celestine and Body books of a lascivious and filthy 
nature. The book came, luckily, before Magistrate William Dodge, 
an intelligent man and a fearless judge who dismissed the case as 
unwarranted by the books themselves, which had been placed before 
him for examination. 

Defending myself and the books cost me over two thousand dol- 
lars. But I felt that it was fully worth it. Once and for all time it 
had to be proven to the vice crusader that the courts would not 
sustain him as a censor of literature. I was advised on all sides to 
sue him for false arrest, but I did not feel that I wanted that. I had 
beaten him beautifully and decisively. That was enough for me. 

I celebrated my triumph over organized virtue by publishing, 
next, a collection of the short stories of the columnist Mark Bel- 
linger. I had been an interested observer of Hellinger's career from 
his genesis in The Daily News to his settling down to the maturer 
and more deeply humorous incidents in his columns in The Daily 
Mirror. I had not succumbed to the easy temptation to underrate 
his particular kind of charm because he had happened to use a 
tabloid as his medium. I was afraid only, when the enterprise first 
occurred to me, that Hellinger might be too prejudiced against me 
by what he had read in the literary columns to let me publish a book 
of his. I could not, as a matter of simple pride, undertake to argue 
him out of whatever notion of me might have been preconceived for 
him by his friends. But nothing could stop me from telling him why 
I liked his sketches and why I thought they'd make an excellent 
book. I did. And though he had heard of my reputation as the 
enfant terrible in publishing, and had offers from some of the bigger 
publishers, he was sportsmanlike enough to see me in my own light 
as a creative publisher, and let me have his book. The only other 
author whose work I have enjoyed publishing as much as Hellinger's 
is Voltaire who has been dead several centuries. At this writing 
Hellinger is only sporting a crutch. 



The success of Moon Over Broadway (the title of the Hellinger 
book), which I saw through four editions, encouraged me to pro- 
duce a dollar reprint of Venus In Furs by Sachor-Massoch, a trans- 
lation of Lila and Colette by Catulle Mendes and a prose poem by 
Anthony Gudaitis entitled A Young Man About to Commit Suicide. 
These books were certainly not produced with only a hope of 
profits in view, They were not the sort of books one can hope to 
make much money on, in the first place. But when a publisher has 
made money on one book he is tempted to get out a few purely good 
books as a sort of altar-offering to the angry gods of the publishing 
business, or by the way of showing that he is not insensible to the 

more delicate aspects of his business. 

* * * 

The next big phase of the life of William Faro, Inc. was the pub- 
lication of The Strange Career of Mr. Hoover: Under Two Flags 
by John Hamill. There has been as much lying about this as there 
has been about every other part of my business; so I shall tell you 
how it came about. 

There was during the winter of 1930, in the Mayfair Theatre 
building, a book shop conducted by a young man who had fre- 
quented my wife's ill-fated Book Auction at 28 East 12th Street. 
I liked talking to him about books, and whenever I saw a movie in 
the vicinity of Broadway I made it my business to drop into the 
Mayfair book shop for a chat. 

One night this young man told me of a strange man who had 
walked that day into his shop, with a manuscript. "A strange-look- 
ing Irishman, Sam. And what do you think the manuscript Is 
about?" I could not guess. 

"President Hoover." 

"Indeed. What's the matter with little Herbie?" 

"I can't say exactly. Coherence is not one of this man's solid 
virtues. But he seems to have some sort of case against him. If 
half of what he says that I understand is true his book should be of 
excited interest to any publisher, I told him about you, of course, 
and he's anxious to get together with you. Would you care to meet 
him?" 



i/\ 



196 



JEWS MUST LIVE 



I met Hamill (for he It was) at this book store one afternoon 
several days later, and took him to drink beer with me at Steuben's 
around the corner. He told me that the President, long before the 
inception of his political career in America, had been associated 
with numerous questionable business enterprises that would seem 
to make him unfit for another four years of the high office he was 
holding in Washington. "The country will be interested," he said. 
"The question is, have you the guts to publish the facts?" 

"If the facts are facts," I said, "I will publish them. You will 
have to first of all convince me of their genuineness. Then I will 
have to see a good reason for bringing out such a book in the midst 
of an economic crisis." 

"I can only undertake to give you the facts," he said gruffly, and 
went away. 

A few days later, according to promise, he appeared at my office 
in 96 Fifth Avenue. He had with him the facsimiles of court docu- 
ments that fairly opened my eyes. There was no doubting the truth 
of Hamill's assertions. As for good cause to publish the book, a 
local wag was singing "Four years more of Hoover and Ghandi will 
be a well-dressed man," and that seemed good enough cause for the 
while. I could visualize a book that would open the eyes not only of 
America but of the whole civilized world. 

When I announced my intention to publish this book, nearly 
everyone was horrified. Of all my undertakings, it was declared, 
this was certainly the maddest. Mr. Hoover, it was painstakingly 
pointed out to me, was one of the richest men in the world, and his 
position certainly made him the most powerful. Even if everything 
in my book were true, it could have no chance of success. The 
newspapers would certainly refuse to advertise it. The book review- 
ing columns would give it scant encouragement. I would be lucky 
to be able to get even a few obscure book stores to handle it. On 
the other hand, as punishment to me for daring to bring the book 
out, there was no means of calculating in advance what ills might 
not befall me. 

My reply to all this was to make a contract with John Hamill. 
Besides the usual royalty arrangement (and, because he knew noth- 



W1LLIAM FARO 



197 



ing about that end of it, I gave him a better contract than I had 
ever given an author) I paid him fifty dollars a week for the ten 
weeks in which he was to write the book. There must, under the 
circumstances, be someone courageous enough to publish such things. 
If not I, who? 

A few days before the actual appearance of the book, an attorney 
who was at that time advising me, proposed that, since nothing 
would keep me from doing this rash thing, it would be safer and 
wiser for me to withdraw from the company. "I have looked through 
your book," he said, "and I have no reason to doubt its truthful- 
ness or your sincerity. But I must warn you at the very start that 
you are leaving one very wide loophole through which the enemy 
may be able to get you and even destroy you. Yourself. Suppose 
your facts are unassailable, as I believe they are? Then your fight 
i s wori — unless they can divert interest to a phase of the book which 
is not invulnerable— the character of its publisher. They'll just 
have to pretend, in order to defeat you, that the arguments are 
unworthy of notice because they are advanced by a man who has 
served three prison sentences. No one will ask why you served the 
sentences; if you try to explain no one will listen to you. Prison 
sentences are forgiven only in the heroic dead." 

"What would you have me do?" I asked. 

"Resign from William Faro, Inc. Then let them dare drag you 
into the issue." 

I considered the matter. "I can see your point/' I said. "But it 
doesn't seem to me good sportsmanship to attack a man and keep 
one's self entirely safe from attack. Don't you see," I added, "that 
if I were not already an officer of the corporation publishing this 
book, it would be morally necessary for me to become one?" 

My lawyer could not see anything other than that I was laying 
myself open to an attack that would once more give my enemies an 
unfair advantage over me. All I could see on my side, however, was 
that if there were any evil consequences to be suffered as a result of 
the publication of the book, I should be there to take them. I wish 
now I had not been filled with so much airy bravado. 

For weeks after the appearance of The Strange Career I could 



198 



JEWS MUST LIVE 



not take a step outside of my office and home without being fol- 
lowed by a member of the Department of Justice. Even on the 
sidewalks of the city I was jostled, harangued and threatened. My 
private and office telephone were tapped and listened in on. The 
Post Office sent its inspectors to search through my books for guilty 
stains of obscenity, and my mailings were so hampered that for a 
while I had to give them up altogether. The climax came when one 
morning, on entering my office in the penthouse of 1140 Broadway, 
rive men who had evidently been waiting, rose to greet me. 

"I'm from the income-tax department," said one of them showing 
a Federal badge. 

"What is it now?" I asked. 

"We have a complaint," he replied, "that you have not filed 
income tax returns." 

I smiled, "Don't you know?" I asked. 

"We're here to find out," he announced breezily. "Let's see your 
books." 

I tried to block his way to the inner office. "It seems to me that 
you should have definite information before you come on such an 
errand. Either I did file income tax reports in which case they are 
on file at the Custom House, or I did not. Now as a matter of fact 
income tax returns have been filed my myself, my wife, and my 
business. I can't understand your wanting to look through my 
books." 

The spokesman then took out a paper which he said was a search- 
warrant and proceeded with his followers into my more private 
office where they began rummaging quickly through all the books 
they could lay their hands on. To this day I do not know the 
object of their search. After a while one of them made a pretense 
of calling up the custom house where, he told me, they had just 
found the mislaid income tax reports. When I showed the warrant 
to my attorney the following day he pointed out to me that it was 
fraudulent, for it had not been made out as of a definite date, 

But all my troubles did not come from the subject of the book 
Its author was the source of some real embarrassment to me It 
appears now that before he came to me, John Hamill had approached 



WILLIAM FARO 



199 



a certain expoliceman, with Democratic connections in Brooklyn, 
and had interested him, as he was later to interest me. They had 
come to an agreement whereby the ex-policeman was to write a book 
from Hamill's facts, publish it and give Hamill a substantial share 
of the profits. In compliance with his part of the contract, the ex- 
policeman had financed for Hamill a trip to England, advancing him 
more than two thousand dollars. 

You will therefore have no difficulty understanding this ex- 
policeman's indignation when he learned that Hamill himself had 
written a book and that someone else was due to make the major 
publisher's profits therefrom. I had, of course, never heard of him 
or of his arrangement with Hamill whose contract with me assured 
me that no one else had any claim whatever on his manuscript. 
When the expoliceman wrote me about it and demanded that I 
immediately abandon the project I could only sympathize with his 
loss, for I had already invested even more than he had, in advances 
to the author, in setting the book up in type, in printing, paper and 
binding. I could not see that it was my moral obligation to throw 
away all this because Mr. Hamill, playing no favorites, had lied both 
to the expoliceman and myself. 

I discussed with my attorney at great length a plan whereby we 
might compel Mr. Hamill to repay the expoliceman out of the 
royalties earned by the book. But my attorney had no sooner intro- 
duced himself to the expoliceman in court than the latter assumed 
such an unruly and violent attitude that it became clear that it 
would be impossible to deal with him on that basis. Our defense 
against the expoliceman's attempt to enjoin the sale of the book 
cost me thousands of dollars in attorney's fees. But that was not 
the worst of it. It gave the friends of the President, who were 
otherwise at a loss as how to defend him against the accusations in 
the book, an easy way to belittle. It was only necessary to point 
out to a gaping country that the author of the book was an obvious 
liar and cheat: almost a whole issue of Colliers and several serious 
books were devoted to this sort of thing, which had its effect by 
retarding the sale of the book. 

But Mr. Hamill had not yet reached the highest development of 



200 



JEWS MUST LIVE 



his peculiar character. He had sold out the expoliceman's interest to 
me. He was yet to sell out my interests bodily to the friends of the 
President. 

One morning I received a telephone call from a New York Repub- 
lican ward leader, whom I knew slightly. If I would have lunch 
with him, he said, there was something of great interest to be 
revealed to me. 

As we were eating he asked me if I had given thought to what 
would happen to me if the President failed to be re-elected 

'Why should that worry me?" I asked, 

"It is pretty well known that the President feels that your book 
has done more to prejudice the country against him than anything 
else If he's defeated, he'll blame it on you and prosecute you » 
Prosecute me for what?" I asked with astonishment. 

"Libel." 

knowft " herG ^ n ° HbeV ' r CrM ' " and CVery ° ne ° f you damn weil 
My friend across the table looked shrewdly at me. "Did you 

5*"\ tJ 1 J 1 2" ir u d bkndly ' " that John Hami11 has confessed that 
the whole of his book is a fabrication of his own, intended to harm 
toe President?" 

"I don't know, and I don't care," I declared. "I didn't believe 
Hamill to begin with. I might have libelled Hoover if I had pub- 
ished everything Hamill wanted me to publish. But I only pub- 
lished what appeared to me true from indisputable documents and 
company reports. What difference does it make to me how manv 
confessions Hamill signs?" 

I called up Hamill that same day. He denied the allegation 
vehemently, but there w as something suspicious about his verv 
vehemence, A few days later Mr. Hoover delivered his famous 
Cleveland speech m which he referred to the Confession. Then there 
was no doubt in my mind that Hamill had once more given rein to 
his peculiar imagination. 30 



»« / have in my possession a copy of this alleged "confession" It is 
1S7 pages of pompous bluster in which I could not find that as much 



WILLIAM FARO 



201 



But even that speech did not save Mr. Hoover who suffered that 

year the deadliest defeat ever meted out to an American President 

who made himself a candidate for a second term. I had braved so 

much in publishing the book; it had given me so much trouble, that 

1 looked on the outcome of the election of 1932 as a sort of personal 

triumph, I had favored Mr. Smith against Hoover in 1928, when 

my imprisonment made it impossible for me even to vote. And I 

had not only survived that unjust imprisonment. I had materially 

helped to defeat Hoover far more seriously than he had defeated 

Smith. 

* * * 

The financial success of The Strange Career made it possible for 
me to realize one of the earliest ambitions of my life, to publish in a 



as a single fact in The Strange Career is controverted or even called 
into serious question. That would explain the reason why, for alt the 
noise they made about procuring it from Hamill, Mr. Hoover's 
friends have never dared to publish it. During the trial of the 
expoliceman's suit against William Faro, Inc., a futile attempt was 
made to make America conscious of the existence of this "confes- 
sion." Mr. Hamill was placed on the witness stand by the little Jew- 
attorney who, for reasons best known to himself, had maneouvered 
the all-too-willing Hamill into that curious 1S7 page tract. Tie began 
asking him a series of questions whose answers were meant to make 
exciting reading for Mr. Hoover's friends. But Hamill had a stroke 
either of conscience or perverseness, for he refused to make the sched- 
uled answers, and the press went home without a story. All but the 
good old New York Times which prints only "news fit to print." This 
great newspaper had Hamill answering the questions as he was 
supposed to, and certainly not as, he actually did. To one who was 
actually at the trial and saw what happened, the full column which 
The New York Times devoted to it the following morning, read like 
a fine work of the imagination. Evidently those week-ends in which 
Mr. Hoover entertained Mr. Ochs at the White House were not for 
nothing. Why should gentiles fear the Jewish power of the press 
when the latter can be procured so easily? 



202 



JEWS MUST LIVE 



smaller and more beautiful format, the ten volumes of Voltaire's 
Philosophical Dictionary which had been the chief literary and 
ethical guide of my boyhood, I realized that thus far my success 
had always been due to the intrinsic sensationalism of my publica- 
tions: whatever sales I achieved came in spite of the discouragement 
of the reviewers. Voltaire's work required a greater investment than 
I had ever made in one enterprise, and it was in no way sensational. 
Had I the right to risk it? The truth is that I thought I had a 
pretty good knowledge of how far the literary press would go to 
hurt my business. They might, I said to myself, justify themselves 
in snubbing my ventures into sensationalism, dipt though they are in 
the gold of glamor and adventure. But how could they disregard an 
enterprise of such a purely literary and philosophical nature? 

I had the Dictionary set in two magnificent volumes. The setting 
cost nearly two thousand dollars. By the time the edition had gone 
through the bindery it had cost me over four thousand dollars, 
almost half of my cash savings. Then I launched it, to learn that I 
had underestimated, in my enemies, either their hatred of me or the 
extent of their indifference to literary values. The Philosophical 
Dictionary evoked no comment at all in the press. Because I was 
its publisher, The New York Times did not even mention the book. 
Voltaire's great work got less reviewing from the press of the 
Hansens, the Gannetts and the Soskins that I would have got if I 
had reprinted a cheap thriller from one of the pulp magazines The 
whole edition fell dead at my feet the very first week I issued it. 

With my funds getting thinner and thinner, I continued to issue 
books in the hope of hitting one that would make up for the loss 
sustained by me in the publishing of the Philosophical Dictionary 
I published two magnificent biographies: the Life of Pope Joan, and 
The Adventure of Fritz Duquesne, both by Clement Wood The 
shifting about of the chronicles of the Church of Rome so as to 
make it appear that Joan never really lived had always seemed to 
me like murder, In Clement Wood I found for the loveliest of the 
world's fair scholars a champion to my heart's content. The Woman 
Who Was Pope must eventually take its place with the very finest 
biographies ever written. It was Wood himself who mentioned to me 



WILLIAM FARO 



203 



Duquesne's name for the first time. I was instantly fascinated by 
the story of the man who, to punish it for the rape of his family and 
fortune during the Boer War by a Kitchener regiment, had sworn 
vengeance against the British Empire and fought it single-handed 
for over thirty years, and I asked Wood to write the story for me, 
which he did in The Man Who Killed Kitchener, with such grace and 
vigor. 

I also published the autobiography of Lord Alfred Douglas and 
the memoirs of my friend Dr. Ralcy Husted Bell. But business was 
getting worse and worse. And, due to the silence of the press con- 
cerning my publications, they were not catching on. Then a manu- 
script come to me through the mails which promised to get me out 
of my financial difficulties. It was an ugly scandal which involved 
one of the three great motor magnates of America; and moreover, a 
story of a grave injustice, a bigamous marriage and false imprison- 
ment which the motor magnate had spent a fortune to keep from 
the public. And there it was in my hands, written by a close relation 
of the motor magnate. 

I hesitated to publish the book for only one reason: the injustice 
did not seem to me important enough to warrant a whole book being 
devoted to it. With a book I had just helped to save my country 
from the strangling hold of a man who had all his life been a 
menace to the finest things in our civilization. Was I now to expend 
the same amount of energy in order to iron out a petty quarrel? 
But undoubtedly there would be tremendous national interest in the 
story, and I had almost decided to publish it when something hap- 
pened to stop me. 

I was in Cafe Royal one night when a young Jewish publisher 
whom I knew but did not particularly like, walked in. Nevertheless, 
when he asked me what was troubling me, I told him about it. 

"Going to use real names?" he asked. 

"Of course." 

"Well, you'll make money alright," he said drily. 

"You think people will really be interested?" 

"What do you care whether people will be interested? That's not 
why you're publishing it, is it?" 



204 



JEWS MUST LIVE 



"I can't see any other reason." 

"Stop trying to kid me, Roth. You know that motor magnate will 
give you at least a hundred thousand to withdraw the book from 
sale." 

I discussed the matter no further with him. But my mind was 
made up. My business might if it liked, go to the devil. But I was 
never going to publish that book. 

Well, my business did go — to the Jews. 
* * * 

Towards the end of the year 1932, I realized that the business of 
William Faro, Inc, was sliding into real trouble. It had outstanding, 
and payable over a period of three months, notes aggregating some 
seventeen thousand dollars. My estimated income during three 
months, as business was at that time, would be sufficient to meet 
only about a third of that amount. Our chief creditors were: a 
printer, a binder, a Iinotyper who set most of the type of our 
books and a paper house, which had supplied us with all the paper 
for our books. We owed various small sums to other concerns, too, 
but the records of them would be of no consequence to this story. 

There seemed to me no cause for alarm, either to me or my cred- 
itors. Our stock of books, under any kind of liquidation, was worth 
at least forty thousand dollars. Besides that, there were tons of 
linotype metal, and valuable copyrights. 

The solution to this difficulty seemed to me very simple. The pro- 
duction of new books must come to an end. I must begin to liquidate 
the stock we had on hand, and arrange extensions of time on the 
notes held by our creditors. At the rate money was coming, it might 
take nine months for us to meet all of our obligations. But since 
nearly every other business in town was in pretty much the same 
position, I did not doubt that the creditors of William Faro, Inc. 
would cooperate with us. I had done, I could tell them in all sin- 
cerity, what under the circumstances was pretty nearly heroic. I 
had withdrawn all of my family savings from the bank and thrown 
them into the business. No one could go further than that— just for 
a business. 

When I came to my creditors I encountered, apparently, difficul- 



WILLIAM FARO 



2G5 



ties only inherent in the financial situation. The printers and bind- 
ers, having been hard hit themselves, had disposed of all of my notes 
to third parties. The Iinotyper made arrangements with me to col- 
lect the balance of the moneys due him at the rate of fifty dollars 
a week for ten weeks, and a hundred dollars a week thereafter, until 
some seventeen hundred dollars was paid up. The paper house 
owned by a German- Jew, made a similar arrangement with me, by 
which it was to get a hundred dollars a week. Since the amount 
owed the latter was in excess of four thousand dollars, I mortgaged 
to it the standing type of eight of my best books. 

According to what I had learned in Perok (in the Wisdom of the 
Fathers) when I was a boy, my association with these people was in 
itself proof of my guilt, and my worthiness to keep my business. 
Perok says: // a man is brought before you in a court of law, accused 
by one or more of his fellows of irregularity oj conduct, regard him as 
guilty until he has managed to prove his innocence. The sense of 
this stern admonition is this. A man who is brought to court by 
associates in business is at least guilty of associating with the sort 
of people he cannot arrange things with amicably outside of court. 
But let me not make the mistake of characterising these people. 
Let their actions do that for them. 

During the first years of my business association with the binder 
whom we will call Parrach, he did business as The Art Bindery. 
Later merging his business with that of two other binders, he began 
billing me as Union Binderies. This was followed soon by the Par- 
rach Bindery, which in a few months gave way to still a fourth 
name It is about a half a year since I have seen a billhead of his, 
so there is no telling how many other names Parrach has worked 
under since. It was during the Union Binderies period that some- 
thing sinister occurred which would have warned any sensible pub- 
lisher of danger. Robert Sherwood, a wholesaler of books at 24 
Beekman Street, called me on the telephone and informed me that 
a young man had just offered to sell him fifty copies of a $3.75 book 
of mine for seventy five dollars. 
"What did you say to him?" I asked. 
"1 told him to bring me the books at four o'clock and I'd buy 



206 



JEWS MUST LIVE 



them from him, You can then do anything you like with him." 
At lour o clock two men from police headquarters saw a dark 
young man tow in a package containing fifty copies of my book. 
VVlien he had taken the seventy-five dollars in cash from Mr Sher- 
wood, they nabbed him, marched him to the nearest station house 
and called for me. 

When they pointed him out to me I did not recognize him. But 
he had no hesitation in recalling himself to me. "You don't recog- 
nize me, he said, "because I am usually in work clothes when you 
come into the shop. I work in the shop. I'm — > s son " 

He named one of Parrach's partners 

bii2ei?^ W bng '" X ^^ bim ' " haVe y ° U been a partner in 4 
He swore that this was his maiden effort. He had only done it 
because business was so bad that neither he nor his father had been 
able to draw pay for four weeks. His mother was dangerously ill 
He had just taken his bar exams. If, because of this charge being 
pressed against him, he would not be admitted to the practice of 
law, it would literally kill his mother 3 * practice ot 

Instinctively I knew that the Jew was lying. There was a huge 
discrepancy between the number of books we had printed and the 
number which had been delivered to us by Parrach. It ran into 



The next time you read about a particularly bloody pogrom and 
pause to wonder how Christians, dedicated to a religion of mercy 
can exercise so much brutality against the Jews, remember that 

coulTf h eedU$ all L ke T Cy 0Ut ° j hh nei Z hb ™ * * ordinary 
course of business Be lies and cheats until he is caught. When 
caught, tnstead of accepting punishment, he moans and tears his 

tinn\ 7t e \ e /°T, 0} anCeSt ° rS in their *™« ™d t™*8 rela- 
tions at the point of death in hospitals, until the wronged gentile 

Ms back, the Jew goes about his business the same way, lying and 

ThenZ^^rV 1 -^ rdentleSS «****• Do W* ^nder that 
when the final reckoning comes the gentile is absolutely merciless? 



WILLIAM FARO 



207 



thousands of books. Still, even though there was only the faintest 
chance that he was telling the truth I would not press the charge. 
I could not risk being the author of such awful consequences, even 
to regain so much money. And so I did not press the charge, and 
the police freed Mm. 

I was a fool, of course, to let him go. It was my only chance to 
get an honest reckoning from Parrach and get rid of him alto- 
gether. Furthermore, by nipping this young Jew's career in the bud, 
I would have prevented another Jew vulture from infesting the 
courts of the State of New York. I repent this more than anything 
else. If the New York Bar Association has any interest in this 
matter, I am prepared to turn the facts over to it, in full. 

* * * 

One by one I met the people who had taken over the notes we 
had given the printer and the binder. In almost every case, when I 
had explained the situation and offered a scheme of payment, there 
was no difficulty coming to an arrangement. But occasionally I 
would run into trouble. Usually it was some lawyer — a Jew shy- 
ster. 

A typical instance concerns a note for a hundred and fifty dollars 
I had given the printer, who had in turn paid it over to his attorney, 
a crafty old Jew with an office on lower Fifth Avenue. This printer 
still assures me that he gets along marvelously with him, but my 
experience with this lawyer was singularly depressing. 

We will call him Counsellor Pinsky. I tried to explain to Counsel- 
lor Pinsky over the telephone just how things stood, but he would 
rot listen to me. 

"I don't care how bad business is," said Counsellor Pinsky. "I 
'want cash for my note and I want cash immediately." 

"But why don't you let me come to see you," I pleaded. "I'm 
sure we can arrange things amicably." 

He seemed to consider my suggestion. "Alright, then. How long 
will you remain at your office?" 

"I : ll wait for you till you come," I said. 

"I'll be over in twenty minutes," he assured me. 

In less than twenty minutes a young woman walked into my office 



208 



JEWS MUST LIVE 



and announced that she was from the office of Counsellor Pinsky. 
Having been introduced to me by my secretary, she handed me— a 
summons. 

In the midst of this difficulty, Parrach, the binder, came to me 
with a summons from his attorney, whom we will call Mr. Black. 
It was a matter of the utmost importance that I see him and talk 
things over with him. 

The first thing you notice when you come into Counsellor Black's 
office is a picture of his wife on his desk: a matronly Jewish woman 
who you feel could allow herself to be the wife only of a man of the 
utmost austerity. The office of a Jewish lawyer is usually devised 
with great cunning. In addition to the stock portraits of George 
Washington and John Marshall, there is usually a picture of a child 
or, if possible children. If the lawyer is unmarried he displays a 
picture of his mother. This is calculated to give you confidence in 
him. It is by way of saying: You see in me a man of family, true 
to all my pledges; you may speak your mind to me with the utmost 
confidence. 

Mr. Black opened our conversation with the remark that he had 
been given to understand that I was having considerable difficulty 
with creditors. 

I told him that I seemed to have been very careless in my choice 
of creditors. I had given several of them series of checks with the 
understanding that the checks were not to be deposited without my 
office being consulted, to ascertain that funds were available at the 
bank to clear them. One or two of them complied with this arrange- 
ment. The rest, pleading that necessity had compelled them to turn 
checks over to others, didn't. The truth was that it was difficult to 
pursuade these Jews that when I said there was no money in the 
bank there really was no money. One of the minor results was that 
the bank had tactfully but firmly asked me to withdraw my 
account. 

Mr. Black appeared to listen to me thoughtfully, but when he 
spoke suddenly I realized that his listening had been only an atti- 
tude. He had a definite plan in his mind. He had not been consider- 
ing what I was saying to him. 



WILLIAM FARO 



209 



"There is only one way out for you," said Counsellor Black with 
(he dramatics that shyster lawyers flatter themselves with in the 
privacy of their offices, "As long as you continue doing things as 
you are doing them now, you will be in hot water. Here is a solid 
idea and a sure way out for you. Form a new corporation. Turn 
over to this new corporation all of the stock of William Faro 3 Inc. 
Then let the new firm dictate terms to your old creditors." 

"I don't see," I remarked, "what difference it will make to my 
creditors under what name I trade, since it will still be the same 
business." 

"That's just it," said Mr. Black. "It will be the same business, but 
your creditors will have to accept new terms because you will not be 
running the business "under the new name." 

"And who, may I ask, will be running the new business?" 

"Oh, well find someone to run it. We'll hold the stock of the 
new corporation in escrow for you in the interest of my clients till 
the old debts are paid off, that is to say your debts to my clients." 

"And who," I asked him, "are our clients?" 

He named the binder and the paper house. 

"And what about my other creditors?" 

"They would have to wait till my clients are paid and the busi- 
ness is restored to you." 

"But suppose you never fully clear the debts of your clients? 
Then you need never restore my business to me. Isn't that so?" 

Counsellor Black looked hurt. "Don't you trust us?" he asked 
softly. 

I rose to go. "I don't like your plan," I said. "It does not seem 
to me to be either rational or necessary. My business is worth a 
hundred thousand dollars, I owe your clients about five thousand 
dollars, which is fully secured to them. Is it reasonable that I should 
be asked to turn over to you a business worth a hundred thousand 
dollars so that they may collect a twentieth of it and ruin it utterly?" 
"But the fact is that you are not meeting your obligations," he 
argued. 

"I am meeting my obligations," I replied. "But like everybody 
else nowadays, I am taking a little more time doing so. Forgive 



210 



JEWS MUST LIVE 



me if I can't stay any longer. I don't think following your advice 
will get me out of my present difficulties. On the contrary, I can sec 
worse difficulties I might get into." 

Back at the office, when I returned, I found the agent for the 
paper house, an ugly little socialist- Jew with burlesque Jewish accent 
and manners. "We'll how did you make out with Black?" he asked. 
I told him what had happened. 

He seemed chagrined. "It's a good idea," he muttered. "You 
should have taken it." 

^ I told him it would be quite useless to argue the point with me. 
"I don't like the whole business. I don't see how I happen to have 
got mixed up with a lot of plug-uglies like you and your friend 
Parrach to begin with. I shall sacrifice a lot of my stock at lower 
prices and see if I can't get rid of both of you/' 

I said this in the manner of jest, but there was real feeling behind 
my words. The ugly little socialist- Jew whom I shall refer to as 
Isaac Ratte pretended not to notice my rancor. "If you're going, to 
liquidate," he said, "I've got another proposition for you. Why 
don't you get someone to help you?" 

"Anyone who could help me," I said, "would cost too much." 
The socialist- Jew seemed to brighten. "Well, there's Lousse. He 
worked for you before, and understands your business. I met him 
a few days ago and he and his wife are literally starving. He told 
me he'd work for you now for twenty dollars a week," 

It was certainly true that I had taken a great deal more work on 
myself than I could possibly do well. I was helping my wife run 
four branch outlet stores along Broadway in addition to all my 
other duties as a publisher. But I was not so pleased with the 
suggestion about Lousse who had left my employ at about the time 
I issued the book on Hoover. It was just such a plea (that he and 
his wife were starving) made to me by a loose-thighed Jewess I met 
in Cafe Royal, that had procured his first job with me. His work 
had been satisfactory to a point; but he had always given me the 
impression that he was planning how to steal my business away 
from me, so that when he announced that he wanted to go into 
business for himself I was inwardly happy to get rid of him. The 



WILLIAM FARO 



211 



prospect of re-employing him was not a bright one. But the truth 
was that he did know my business pretty thoroughly, and twenty 
dollars a week would not be too great a tax on my business. At least 
I would not have to teach Lousse the rudiments of my business. 
I paid out nearly five thousand dollars of the obligations of 
William Faro, Inc. in the next three months. Then because of an 
irregularity it is not necessary to discuss here, I discharged Lousse. 

* # * 

Two or three weeks later I was awakened at eight o'clock one 
morning by the ringing of the doorbell of my apartment. I opened the 
door only slightly and asked who it was. A young woman came 
within full view of me and asked if I was Mr. Roth. I said I was 
but that she would have to wait a few minutes if she wanted to 
see me. "I don't have to see you," she said, and stuck a summons 
through the opening I had made in the doorway. 

The summons was a complaint based on two notes, for two hun- 
dred dollars each which I had given to Parrach the binder. The com- 
plainent was a Yiddish bookseller on East Broadway, a Mr. Janke- 
witz about whom I had heard many things. I indignantly called 
Parrach on the telephone and asked him how he happened to have 
turned over those notes to this man. Parrach replied that he did 
not know Jankewitz. He had given the notes to Ratte who in turn 
had given them to Jankewitz. In answer to my call, Ratte came into 
see me. He had already discussed the matter with Mr. Jankewitz. It 
had been agreed between himself, Ratte, and Mr. Jankewitz that if 
I paid sixty-eight dollars in two checks of thirty four dollars each, 
and gave a new ninety days note for the balance, judgment would 
not be taken and everything would return to status quo. I saw no 
' other way out because I could not spare the cash with which to get 
those notes out of the hands of Mr. Jankewitz. And so, trusting 
Ratte to carry out the agreement, I gave him the checks and the 
note and dismissed the whole unpleasant affair from my mind as 
something too unwholesome to entertain in a short lifetime. 

But a new difficulty had arisen. Parrach, after another one of his 
prodigal failures, had turned his plant over to another bindery. In 
this bindery he was not really owner. He just collected an agent's 



212 



JEWS MUST LIVE 



commission for work done. The new binder had delivered to me a 
thousand dollars worth of work against fifteen hundred dollars in 
notes, the extra five hundred being advanced by me to help Parrach 
out of one of his usual difficulties. And just as things seemed to be 
going smoothly again I found it impossible to get books from the 
bindery. 

I went to see the new binder. The trouble he said was with Par- 
rach. Parrach was not attending to his business. When I saw Parrach 
he said the trouble was with the real boss of the works He had 
heard that I was having difficulty in meeting my notes, and so was 
reluctant to let more books go out till I showed myself capable of 
paying some of the notes which would soon come due. 

"But if I cannot get books my business will come to a standstill 9 
I argued. ' 

"I'm not boss here, you know that," was all I couZd get out of 
Parrach. 

It became obvious that I would accomplish nothing till I got 
these two Jews and their stones together in the same room. I found 
myself spending days and weeks trying to accomplish this. Now and 
then I would catch one of the office force snickering behind my back 
Ihey certainly knew what was going on. 

On Thursday, April 20th, Ratte, the Jew paper agent who had 
mysteriously disappeared after getting the check and the notes came 
to me with a proposition. "I understand that you can't get books 
from the bindery/' he began innocently. 
"True." 

"You know why, don't you?" 
"I've been told a few reasons." 

"Well the truth is that the new binder is afraid of you. But there's 
one way you can prove to him that you don*t intend to default He 
knows that you have no money. But he knows that your wife has a 
claim for more than nine hundred dollars against the bankrupt 
estate of Louis K. Liggett. If you'll get Mrs. Roth to turn over this 
claim to us, we'll see to it that you get instant delivery of books » 

'I wouldn't like to do that," I said. "My wife and I have already 
deprived ourselves of all the benefits of cash. This is a poor time to 



WILLIAM FARO 



213 



leave oneself penniless. And the money from Liggett's seems to be 
the only cash left for us to look forward to." 

I realized by this time that there was something foul in the wind. 
But I had put everything I had into the pot; it would be a mistake 
to let the fire go out too soon. Let me not hesitate, I said to myself, 
over my final bit of money. If I am to get into trouble, let it not 
be because I hesitated to throw in everything I have. I therefore, 
finally, and most reluctantly, consented to let my wife turn over 
to the paper house, which was already fully secured, the assign- 
ment of her claim against the Liggett Estate. This assignment, we 
had agreed, was to be held in escrow by someone we trusted mutually 
until the first shipment of books came to me from the Bindery. 

"No escrow arrangement will be necessary," Ratte suddenly inter- 
posed. "You'll get your first shipment tomorrow," 

The following day, Friday, Ratte came to the office of William 
Faro, Inc. in the company of Parrach. Ratte had with him the 
assignment for my wife to sign, pretended to be in a hurry, and 
Parrach assured me that he had seen a truckload of books leave the 
Bindery for my warehouse. But I told them bluntly that no assign- 
ment would be signed till the books arrived. Hours passed in wait- 
ing. About once an hour someone in my office would telephone the 
Bindery to ask what had happened to the shipment. And someone 
on the other wire would always answer that it was on its way. 

Then it became quite plain that all this knavish nonsense had 
been prearranged, I suggested that I was still ready to leave the 
assignment in escrow till shipment at a later date. The escrowee 
was settled on, a Jew who paid me twenty five dollars a month for 
space in my office. The agreement was drawn up by an attorney 
who happened accidentally on the scene. But because additional 
papers, showing how this money was to be accounted for by the 
paper house had to be drawn, the agreement could not be consum- 
mated till the following morning, Saturday, April 22nd. Ratte took 
the assignment from me Saturday morning, Saturday afternoon I 
was served by his attorney with papers asking for a receivership of 
the business of William Faro, Inc. The demand was based on an 
affidavit by the discharged Lousse that I was misappropriating the 



214 JEWS MUST LIVE 

funds of the corporation with the intention of cheating my creditors, 
That was not all. I was to learn several days later that on Thurs- 
day of April 20th, the day before we sat around waiting all after- 
noon m my office for a delivery of books, all of the stock of William 
faro, Inc. had been sold out on a marshals levy to the binder for 
three hundred and eighteen dollars. 

The marshals levy was based on a judgment obtained against me 
by Jankewitz on the original summons with which I had been 
served. Ratte had taken my sixty eight dollars and the new note. 
But, without notification to me, Jankewitz had proceeded to take 
judgment on the note, the one for which I had already settled and 
was to be returned to me. 

When asked by an attorney of mine why he had not given William 
Faro, Inc. notice of his levy and sale, the marshall replied that he 
did not know our address, and that it was not possible to communi- 
cate with Wilham Faro, Inc. In spite of the fact that I had fairly 
lived at the binder during the past two weeks, and that I had been 
there at the very time the alleged sale was supposed to have taken 
pace. Furthermore: William Faro, Inc. was listed in at least two 
of New York's telephone directories. 

Evidence enough here, you will say, to hang any set of conspira- 
tors Apparently not enough, though, in the Jew-run courts of New 
York. 

* * * 

This is how the papers asking for a receivership of William Faro 
Inc. were served on me. 

Having delivered in escrow for the paper-house the assignment of 
my wife s claim to the Louis K. Liggett Estate, I got a call from the 
bindery. If I wanted an immediate shipment of books it would be 
necessary for me to meet Parrach the binder at the office of the 
paper house. 

I accompanied Ratte to his employer's headquarters where Par- 
rach and the owner of the paper house were waiting for me The 
latter, a German Jew, looked elated. I fancy that in Germany today 
many a Jew like him is paying heavily for just such experiments in 
the administration of the human spirits. 



WILLIAM FARO 



215 



The telephone rang even as I sat down. It was a message for 
Parrach. Mr. Black his attorney wanted us over at his office. In 
view of what I had already seen of Counsellor Black, the prospect of 
getting together with him again was not enticing. But business had 
become very ugly and seeing this legal sycophant seemed to have 
become an essential part of it. Only Parrach accompanied me on 
this trip. Ratte had accomplished, to his complete satisfaction, his 
part of the business for the day. 

No sooner was I seated before Counsellor Black's desk than, to 
my utter amazement, he resumed discussing the plan he had out- 
lined to me the first time I called on him. He talked lengthily, 
apparently to make time. I observed him with growing perplexity. 
Obviously he was not really interested in his own words. I was 
aware of a sinister movement the very nature of which I could not 
guess at. Firmly he paused and looked at me. 

"What's the use of going over all that?" I asked. "I now owe my 
creditors five thousand dollars less than I owed them when you 
first broached this matter to me. Surely you don't think I can be 
more inclined, under the circumstances, to entertain your plan?" 

"But the situation has changed on our side, too," he said mys- 
teriously. 

"How?" I asked. 

"I can't tell you/' he said. "I can only hint to you that I am 
acting for a majority of your creditors. Very important things have 
happened, and are happening." 

"That sounds like a threat," I replied. "As for your representing 
a majority of my creditors permit me to express a doubt." 

"Then the only thing there is left for me to do is to warn you to 
accept my proposition." 

I became angry. "If you want me to accept a proposition of yours, 
why not try to make an honest one? It seems to me to be very poor 
legal ethics for you to sit there and try to threaten me out of my 
business. You're not practising law." 

He looked up dramatically. "What do you think I'm practising?" 

"It looks to me a little more like blackmail." 

He rose. "I don't care what you think of my practise. I repre- 



216 



JEWS MUST LIVE 



sent your creditors, and they do not think you are competent to run 
your business well enough to pay them what is due them." 

"Which of you/' I asked, "thinks he can run my business better?" 

"We have a man," said Black looking down on his carpet. 

I grew suspicious. "Who?" 

Counsellor Black paused a moment before answering. Then he 
uttered the ugly word: "Lousse." 

"Do you happen to know/' I asked him, "why I discharged 
Lousse?" 

"Yes." 

"And yet you want me to turn my business over to him?" 

"We're not asking you to turn the business over to him. But to 
us. We want you to have confidence in us." 

"I see," I said. By this time I realized that something really 
vicious was afoot. I decided to fight for time, myself. I turned to 
Black. "Let me think about it. I want to consult my attorney." 

"I'm an attorney," said Counsellor Black. ' - 

"Yes, but not my attorney. You understand that I'm entitled to 
an attorney who will consider my interests in this matter?" 

"Yes. But why can't you trust me?" 

"I only want to take the ordinary precaution of having someone 
representing my interests, Mr. Black. Here is the name and tele- 
phone number of my attorney. Please call him Monday morning 
Whatever he is willing to arrange with you, will be alright with 
me." ° 

Counsellor Black pretended to see my side of it. We shook hands 
and I left his office. I had no sooner reached the street than I real- 
ized that I was being followed. I stopped; a young man came up 
to me and asked me whether I was Samuel Roth. I replied in the 
affirmative and he served me with the receivership papers, return- 
able the following Wednesday morning. The whole thing had been 
arranged so as to make it possible for me to be served that after- 
noon. 



It was now almost six o'clock. Lower Broadway, together with 
the rest of the world, was darkening before my eyes. Across the 



WILLIAM FARO 



217 



street was a United Cigars store. I went towards it to communicate 
with my attorney. It was too late to get him at his office, so I 
telephoned his home. A maid answered that Mr, Lavine had left 
with his wife the day before for Washington, L>. C, and would not 
be back till Tuesday morning. 

I thought that it might be too late to get together a reply if I 
waited till Tuesday, and remembered Mr. Hyman Burtel. I knew 
that Mr. Burtel, who had been for thirty days a magistrate under 
Tammany Hall, would want a big fee, for I had retained him once 
before. But since I had only recently helped Mr. Burtel earn a 
five hundred dollar fee from another publisher, I thought that he 
might consider my impaired finances and help me in this matter. 

I called Mr. Burtel and he consented to see me at his home in 
Essex House the next morning, Sunday. I introduced the matter 
by telling him that it was a matter of life and death for me to win 
this action, and I wanted him to undertake it only in that spirit. 
He studied the papers for about fifteen minutes, then threw them 
on the table. If what I told him was true, he said, it would be a 
simple matter for me to resist this move. He would take the case, but 
I must give him a retainer of five hundred dollars. "Cash," he 
added. "I wouldn't take a case like this from anyone else for less 
than a thousand dollars." 

The only concession I could get from him was time till Tuesday 
afternoon to have the full amount in his office. 

The following day I paid Mr, Burtel half of his retainer. The 
day after that we learned about the sale of all my assets. Mr. 
Burtel immediately prepared motion papers returnable in Municipal 
Court the following Monday, asking why this sale should not be set 
* aside as fraudulent, and why the "purchaser" of the property of 
William Faro, Inc. should not be restrained from disposing of it 

The presiding magistrate, a negro, granted the second motion, 
but wanted time to consider the first. Naturally the "purchaser" of 
my property was represented by Counsellor Black. After the mem- 
orable court meeting between Mr. Burtel and Mr. Black in court 
that morning it became practically impossible for me to see Mr. 
Burtel again. 






21S 



JEWS MUST LIVE 



WILLIAM FARO 



219 



In spite of the fact that copies of the court-order forbidding any 
disposition of the property were served (at my suggestion, not Mr. 
Burtels) on Parrach, Lousse, Ratte and all other parties concerned 
I was approached by booksellers all over town who told me that 
my property was being sold on all sides. 

It was now in order to bring Parrach, Lousse and Ratte into 
court for contempt for disobeying a court order. I also urged upon 
Mr. Burtels office that proceedings should be taken against Lousse 
for violating the criminal statute forbidding an employee from using 
as Lousse did, information obtained while in the hire of an employer' 

But, as I have already mentioned, I could not get to see Mr Bur- 
tel who behaved as though, as far as he was concerned, the matter 
was closed. Mr, Gottlieb, a clerk in the office, who received me for 
Mr Burtel, told me that it was inadvisable to take any such action 
at the time. When the proper time came they would let me know 

At my instance, all of my creditors (whom Counsellor Black had 
pretended to represent) got up a petition to be presented before 
Judge Valente when the motion for receivership came up This 
petition asked that I be permitted to continue running the business 
oiWtlham Faro, Inc. and was granted. The request for a receiver- 
ship was denied. 

The negro magistrate was daily putting off the decision on the 
question of the validity of the "sale" of my property, One morning 
Mr. Gottlieb called me on the telephone. The magistrate, he 
informed he, had finally decided to put the question up to a 

"Has a date been set?" I asked. 

^No," was the reply. "When a date is set we'll let you know." 
One of my creditors was, in the meantime, persuaded by his 
attorney that at the rate I was managing things, Black and his 
crowd would have sold out all of the assets of the corporation before 
I could get to them, and advised bankruptcy as the safest means 
of rescuing what was left of the property of William Faro, Inc At 
the request of this creditor and two others, the Federal Court 
appointed the Irving Trust Company as the receiver, and the latter 
designated Mr. George Mintzer as its acting attorney 



I turned over all of the papers in the case to the attorney for the 
Irving Trust Company, trustee. Office of Mr. George Mintzer, After 
several days, he informed me that he saw no grounds on which to 
proceed against the people who had defrauded me because on the 
surface everything seemed legal. To dig into the matter meant an 
investigation and an expenditure of moneys which were not in the 
estate. 

"But you don't need an investigation," I cried. "They have been 
selling my property all the time in violation of a court order." 

He promised to look into this immediately. 

Several days later this attorney recalled me. The books were 
being sold, he informed me, but it was perfectly legal. The motion 
as to the validity of the sale had come up before a refeTee in the 
Court of the State of New York, and it had been decided against me 
by default. Neither Mr. Burtel nor anyone representing his office 
had appeared before the referee to argue the motion when it was 
called. 




XIV 
THE JEWS, THE THEATRE, AND THE WOMAN-MARKET 

On Shaftsbury Avenue, London, within a strong man's stone's 
throw of Piccadilly Circus, there stood, in 1920, a very elegant house 
which conducted its peculiar business in a manner picturesquely 
unusual. The young dandy (or the old baldhead) patron turned 
over an admission fee of a crown to a man on guard before the 
entrance, and in return for it got back a little yellow slip which 
gained for him admission to the office on the first floor. One's first 
entrance to this office was inevitably sensational. There was abso- 
lutely no furniture in sight. Nor was it attended by any living 
human being. Just before one entered, the yellow slip was taken 
away from one by another attendant at the door whom one did not 
see when one approached and could not find, if one wanted to, a 
moment after this transaction with him was over. Once inside the 
patron found himself in a sort of picture gallery. There were 
thirty-seven photographs in all, each of a young girl in a more or 
less nude and lewd state of undress. To every one of the pictures 
was attached a white electric button with a black number on it. If 
the number was alight when you approached it, it was understood 
that the lady was disengaged. The patron pressed it, and the light 
instantly went out. He then had only to seek out the room of the 
same number as the one on the button, and he would find the lady 
of his fancy waiting for him there, stretched out on her dark red 
velvet cot in precisely the state and position assumed in the photo- 
• graph. The owner of this unique and highly successful enterprise 
was a continental Jew who, I was told, conducted similar establish- 
ments in Paris, Berlin and Vienna. The most ravishing English 
girls were at his command. He had only two rules by which he 
chose them, one a positive, the other a negative. To get into one 
establishment the girl had to be very beautiful, and she must not 
be a Jewess. 

223 






224 



JEWS MUST LIVE 



THE JEW AND THE WOMAN MARKET 



225 



In 1925, upon my return to New York City, I went to an opening 
of the Ziegfeld Follies in the New Amsterdam Theatre. The Follies 
were always the most sought for review in town, and it had, not 
without justice, got the reputation of also being the most decent. 
So fancy my surprise, when the late Mr. Ziegfeld's delighted chor- 
ines streamed out into the limelight of that vast stage, to see a large 
readable numeral engraved in silk on every pretty costume. The 
program that was handed to me did its part, too. It listed every 
girl's number next to her name to enable a man to identify, for 
whatever evil purpose he might have in mind, the girl who hap- 
pened to catch his eye. The next morning I bought the newspapers 
to see how the critics took it. I was not mistaken. The critics, too, 
understood perfectly. They railed, jeered and bantered the pro- 
ducer about it. What led the producer to the abandonment of the 
practise I do not really know. The girls might have objected. It 
might have been the irony of the critics. And it might have been the 
iron arm of the law. 

Of all the Jewish producers on Broadway, the late Florenz Zieg- 
feld probably came closest to exhibiting a real streak of the genius 
of showmanship. His chief asset, as it seemed to me, was an unfail- 
ing feeling for delicacy in human ensemble, especially feminine. He 
selected his peculiarly minature style of beauty in women so uner- 
ringly that he might almost be said to have created it. I think it 
was Sir Francis Bacon who, in his Novum Ogganum, pointed out 
that, in the very last analysis, man does not ever really add any- 
thing to the world. What we call a creator is, according to Bacon, a 
man with a genius for rearranging the things in the world which 
please him. Looking at the matter in this light, Ziegfeld was, as an 
artist, infinitely superior to Sargeant. In his revue, which he alone 
of all the showmen in the musical comedy field gave any semblance 
of character, he made not only the least vulgar of all theatrical 
displays: he actually touched what we call the aesthetic sense. If 
he did not possess positive good taste (and that's really too much 
to ask of even the best of Jews, which Ziegfeld was not) he was 
at least shrewd enough to realize that one might please America 
with woman-stuff without staggering its sense of appreciation with 



droll demonstrations of anatomy. But the Jew in him had to come 
out, as it did in that single and singular performance of the Follies 
which I witnessed in 1923. 

However humble may be Isaac's position in Wall Street, on 
Broadway his position is unquestionably that of an uncrowned 
sultan. If you buttonhole Isaac and ask him what he is doing on 
Broadway he will reply that he is staging the entertainment of a 
continent. 

"But you are apparently such a sad fellow, Isaac, you say to 
him. "How have you suddenly become so merry?" 

"I am not merry," he replies majestically. "In my heart, every 
day, it is as sad as on the ninth of Ab, the anniversary of the destruc- 
tion of Solomon's Temple. But I am holding down this job because 
I alone have the secret. I know what the public wants." 

"Yes," Isaac continues mournfully. £( I am the only one because 
I am the only one who knows how to do it." 
"Indeed," you say. 

Make no mistake about it, either. He knows what the public 
wants, and he supplies it at a very reasonable rate. It's a very 
valuable secret, I assure you, and he is even generous enough to 
share it with that continental Jew who runs those interesting houses 
in London, Paris, Berlin and Vienna. 

Every great race and nation has made some significant contribu- 
tion to the development of the drama. For the theatre is the only 
church to which all the nations and races come independently, with 
the understanding that they remain on equal terms. What is good- 
ness in the theatre in Portugal is also goodness in the theatre in 
Rome. What men applaud in a theatre in Brussels is also ap- 
plauded in a theatre in New York. The variance in the prices of 
admission make no difference in the standing of the sitees: the silk 
hats, if I remember correctly usually occupy the orchestra seats 
front, yet the ambitious mimes usually play the gallery. All the abso- 
lute human values are recognized in this international church, the 
only one in which no sides are taken, wherein no embarrassing ques- 
tions are asked. 

The very first plays we know of, those of the Asiatic Indians, 



226 



JEWS MUST LIVE 



attained an enviable literary excellence. Centered about the fan- 
tastic working of a dominant and domineering fate, they resemble 
in effect the sea stories of the late Joseph Conrad; they lack only 
the element of personal charm. They aspire to a very lofty ethical 
hfe, and but for their lack of humour one might almost call them 
modern. 

The Chinese, on the other hand, conceived of their stage pieces 
as festivals and made a performance by combining songs and 
dances and stringing them together on a very flimsy story But for 
their quaint habit of taking it for granted that the characters in 
the plays speak not only for themselves but for their authors too 
the Chinese might have made more of the business of the drama for 
the drama and for themselves. 

As is their worst in other delicate matters, the Japanese, in the 
theatre, did exactly like the Chinese only that they employed a 
coarser language and made infinitely more noise. The Japs lack 
sensitiveness in their moral attitude towards individuals and nations 
and yet, by reason of their European contacts, the need for it 
makes itself felt in their very use of words. The violence and 
noisiness of their stage life is their subconscious effort to drown 
out the insistence of this "still small voice!" 

The Greeks, of course, gave us the very best we know of in 
tragedy, comedy, and satire. How the Jews, living as near as they 
did to the Greeks, failed to be infected by the fever of this yielding 
to form and rhythm-sunless they were by nature incapable of 
being touched aesthetically— I cannot understand. But it is signifi- 
cant in this respect to remember that the Greeks created their 
theatre long before the drama was conceived of as a means of 
making money, and the Jews have never devoted themselves to 
anything which did not offer an immediate prospect of profits 

In Rome— in spite of the efforts of Terrence, Plautus and a score 
of other minor dramatists— the drama begins the decline which 
became so absolute in the Middle Ages. Like Europe later on it 
weltered in a series of miracle plays that were almost obscene in 
their stupidity. 

But the spirit of renaissance in the drama sprouted early in Eur- 



THE JEW AND THE WOMAN MARKET 



227 



ope: for Corneille and Racine raised gay banners in France, Ariosto 
in Italy, Lope de Vega in Spain, and Shakespeare and his vital mob 
in England. 

All this time, what were the Jews doing? They had failed to 
learn anything from the Greeks* 32 And now, while a Frenchman was 
putting the story of Queen Esther into immortal verse, they were 
writing and enacting Purim plays 38 as a form of refined beggary, 
and inventing droll stories of what happened when a Jew met an 
Italian, an Irishman or a Frechman, or all the three at once. It 
was not till the drama ceased being a form of religious observance 
and began to become a part of the business of professional enter- 
tainment that the Jew began to conceive a real interest in it. No 
one was required to pay for attending a religious festival. But 
when it came to partaking in a night's entertainment, money could 
be asked. That made quite a difference — for the Jews. 

The Jew makes his appearance in the theatre of the world as the 
Hebrew comedian of the old Irish Joke Books. If he may be said 
to have created a theatre of his own, it is that which is known as 
Burlesque* Only it does not seem proper to say that such a thing 
has been created. Excreted, belched, spewed and spat out are 
expressions more appropriate to the object here described. 

Equipment for entering the theatre the Jew had very little of. No 
sense of form of even the capacity to enjoy its expression in others. 
Ditto traditions, No spiritual experiences to explore and set into a 
fine mold. No reverence for dramatic performances of the past or 



32 The Book Of Job is occasionally set forth as an example of 
Hebrew contribution to the drama. But Horace Meyer Kallen, a 
Jew and a Zionist leader, has proven amply that Job is really an 
obscure Creek play that was adapted by a Hebrew writer* 

88 Purim is the Jewish holiday which celebrates the victory of the 
Jews over their enemy Haman — the Hitler of his day in the court 
of the great Persian monarch Ahasueres. The Purim play, of which 
there are literally thousands, simply reiterates drearily and unim- 
aginatively, the incidents leading to Hamman's humiliation — ad 
nauseum. 



228 



JEWS MUST LIVE 



even hope of the future. The Jew had only one thing — a secret. He 
knew what the people would pay to see. Had he not been running 
brothels for Europe ever since anyone could remember? 

The Jews succeeded in the business of the theatre in no small 
measure. Three quarters of the millions of dollars made every year 
in the entertainment world goes into the pockets of Jews. This 
money is made in night clubs, in vaudeville, in burlesque, in pri- 
vate entertainments run for the blase rich, and in stag affairs run 
for the vulgar poor; in reviews such as Ziegfeld's Follies and 
George White's Scandals, all glorifications of the spirit of burlesque. 
Now and then something very fine blunders its way into one of 
these reviews: the dancing of a Harriet Hoctor, the lariat-philoso- 
phizing of a Will Rogers. But in the main the Jew has only one 
contribution to make to the theatre. By making it, he links up the 
theatre with the rest of his enamel houses in America and on the 
continent. 8 * 

I have no doubt that the presence of a Jew in the theatre is the 
one great impediment to the development of the drama on its more 
spiritual side. You have only to glance at the history of the theatre 
to realize that the art of playwrighting and the arts allied with it 
nourished only where the Jews were not in a position to interfere 
with them. Because it was a sort of state church the Greek theatre 
were absolutely Jewless. Whatever jews lived in England and in 




34 J do not want to appear to minimize the importance of dramatic 
creations such as mark the productions of Habima, The Wilna 
Troupe in Europe, and Maurice Schwartz's Yiddish Art Theatre, in 
America. But what do these theatres offer the world in general? 
The scope of The Dybbuk, for instance, is as wide and deep as 
anything in Greek or in English. But presented in any but a Jewish 
language, it yields nothing but gossip for the curious. When Yoshe 
Kalb, the delight of the present-day Jewish world, is produced in 
English (as Mr. Schwartz himself must if he is ever to lose all the 
money he has made out of its presentation in Yiddish) no one will 
benefit unless you count the scene shifters, ushers and ticket-chop- 
pers. 



THE JEW AND THE WOMAN MARKET 229 

France during the sixteenth and seventeenth centuries kept them- 
selves well under cover. They certainly would not risk outraging 
Christians with appearances as public as attending the theatre. Ine 
moment the Jew enters the theatre a sort of impotence falls over 
the scene Witness contemporary England where the stage is held 
by trite luminaries such as Shaw, Galsworthy and St. John Ervine, 
with the Jew Pinero as a sort of mock crown over all; then compare 
with the dramatic achievements of the Scandinavian countries where 
Tews are comparatively few, and almost entirely out of the theatre. 
In America, the Jew is in the theatre and on top of it. Occasion- 
ally beauty comes to Broadway, of course. But when it does, it is 
in spite of the obstacles placed in its way by the Jews who run the 
street The Jew has not the simple divination with which to recog- 
nize, before actually seeing it produced by someone else, the merits 
of a fine play. If he did recognize a really vital drama he would 
not have the gallantry to promote it properly. For the Jew, the 
theatre means only two things: an easy way to make money, and a 
woman-market. BK .. 

Broadway is the richest woman-market in the world. It supplies, 
first of all, the wants of the thousands of rich manufacturers and 
brokers in the domestic market. And it is quite a market, my boy. 
This is as you probably know, a monogamistic country. As if 
that were not bad enough, we are also in principle opposed to a 
red light district in which illicit love might be conducted in an order- 
ly and hygienic fashion. Unfortunately, morality does not change 
human nature. So our gentlemen of means and leisure, unable and 
unwilling to maintain harems, and forbidden the luxury of the 
licensed brothel, take as a substitute the next best thing, the house- 
of-call The house-of-call gets its recruits from the theatrical agent 
who, nineteen out of twenty instances, is a Jew. The surplus of 

35 At this point I can almost hear some rabbi begin to lecture me 
on the Jews' conception of the sanctity of womanhood and the 
home Yes, I know. But the Jew, alas, believes only in the sanctity 
of Jewish women, and in the sanctity of the Jewish home. Tkts 
aggravates, rather than lightens, the case agatnst htm. 



K 



230 

JEWS MUST LIVE 

o?cotton° r 22K? ^^ iS ShippBd ° Ut ' With ° ur -erproduction 

ss^rjsssr men wilHngIy pay dLy for £ " 

in New York SS ^ ^ kMWn to mty good ^spaperman 
in JNew York, Chicago, and the coast. Occasionally, after slobberine 
around some night dive into the early hours of tne next day h! 
boys get drunk enough to write the story up. But to date „ Editor 

D intinTr" haS , been ^^ en ° Ugh t0 P ublish su <* * story Th 
pnntmg of one such story the editor knows, would be quite enough 
t nan ks newspaper and lose him not only his present job but the 
hope of ever again finding another one 
In America, the Jews do not any longer have to pay agents for 

TlTlZt- thC nUmeTOUS br0tMs ™ th "hfch They d 
longer nece ss f r r?r m8 ;. eXpert pimpin S ° r e ven coaxing are no 
onger necessary. The vjctims come of their own accord. They come 
to Broadway to become an actress. They come to Hollywood to 
become movie stars. They are the sweetest and most SifS 

r™L forbidding their daughters to leave home. Besides 

n^ssrz/** preiudke against «-*** j~ 

Actors and actresses, for stage and cinema, are rarely hired 
direct y by producing companies. Usually they 'come o work on 
the lot or in the theatre, through special agencies. To theselgend« 
w:th offices on Broadway and in Hollywood, streamsthe fem"nne 

me resti* It would be the human thing, of course to tell them fn 
go home, and try their luck in domestic pursuits. The aSte S 
£1 they did not have a further, more pn^S^Tg 

rJt U \ h 7' T may ask ' is this eviI accomplished? These R irls 

come to Broadway and to Hollywood to act, not to whore The" 

tok of glory; how can they possibly let themselves smk 4 such 

ignominy? That's just it. The poor girls are thinking of glory And 



THE JEW AND THE WOMAN MARKET 231 

the agents sell them glory— in somewhat the following fashion: 

Agent: Hello, girlie. Here again, bright and fresh as usual. 
Don't get me wrong, girlie. You know what I mean by fresh. 

Girl: Of course. Is there any opening today? 

Agent: No, not today. 

Girl: But you've been saying that for six weeks. 

Agent- I gotta, girlie. Why? Because you got no stage experi- 
ence There's plenty of calls for girls with stage experience. But 
I can't say you've got acting experience when you haven t, can I? 
I'd be getting in wrong before I knew it, See? ^ 

Girl: But a girl's gotta get a job somewhere some time if shes 

ever to make a beginning. .',,,,, t> *. 

Agent: Say, girlie. I don't think I ever noticed it before. But 
you've got spunk, guts. You're alright. I guess I've simply been 
overlookin' you. I always thought you was a swell looker, good 
figure and all that sort of thing. But you've got lots more than 
that, I can see now. You've got real guts. You're really out to 
make a career, aren't you? 

Girl: I told you that at the very beginning. 

Agent: Sure you did. But that don't mean a thing. Just because 
a girl wants a career don't mean she's willing to go through with 
experience in order to get somewhere. Believe me, we can't take 
stock in every girl who comes in here. But you look to me like the 
real thing. So I'm going to let you in on something real, something 

good. 

Gnu: Wonderful! . 

Agent: How would you like to appear in a music hall review? 

Girl: Would I? Just try me. 

Agent: Thirty dollars a week to start with. 

Gtrl: I'd work for half that to get the experience. 

Agent: But you don't have to. I treat my girls right. It's thirty 

dollars a week. 

Girl: When do I start? 

Agent: In about two weeks. That's how long it'll take you to 
get there. But you'll be paid for your time and the travelling 
expenses. 



232 



JEWS MUST nva 



Girl: Two weeks? Where can it be? 

Agent: Panama. 

Girl: Panama I 

Agent: Why, what's wrong with Panama? 

Girl: I don't know. But it sounds so strange, . . . 

Agent: What's so strange about Panama? It's America, isn't it? 
Or don't you know that Panama is American? Sure. It's as good 
as being in the United States. When you come back from there 
you'll be prepared to do almost anything, (This is literally true. 
And if her sense of decency is too sharp, she'll probably never have 
the face to come back at all.) 

Girl: I don't really know. 

Agent: There you are. It's just a question whether you got the 
guts or not. You want stage experience. I'm offerin' it to you 
Take it or leave it. If you take it, it'll mean the beginning of a 
career. 

The girl can resist almost everything but this. She might put 
aside scornfully offers of jewels, automobiles and penthouse apart- 
ments. But almost never does she put aside the offer of a career. 
And what is the career the agent offers her? Not much more than 
the dull, pitiable routine of a south sea brothel where every vestige 
of decency and moral cleanliness is sure to be blotted out in her. 

By far the greatest number of these innocent seekers after lighted 
careers on Broadway and in Hollywood are distributed either 
among local call houses and night clubs, or shipped out to foreign 
ports. Their spirits broken by their experiences abroad, these girls 
eventually return to the United States to join one of the hundreds of 
travelling companies of girls who play one-week stands at the thou- 
sands of little traveling brothels throughout the country. These 
places guarantee their patrons a change of girls once a week. 

If we have produced in the American theatre nothing beyond 
the rough, arrogant, unauthentic moods of Eugene O'Neill and the 
thin (though occasionally gratifying) whimsies of Phillip Barry, it 
is the fault of the Jew who, because of the instinctive timidity of 
good taste, is permitted to set the standard of entertainment in 
America. The average American playwright and producer, who feels 




THE JEW AND THE WOMAN MARKET 



233 



deep in his heart the need of recreating in artistic miniature the life 
forces which move him, has to face this very grave problem: how 
far may he dare stray from the obvious tittilating of the Jew, and 
still hope to be able to survive competition with him? 

It is not such an easy matter for the honest playwright or the 
honest producer. For the Jew has entrenched himself on Broadway 
not merely with the elementary vagaries of the Minsky family. If 
all that the Jewish showmen had to display was high chests and 
bare behinds, the indignation of the good sense of the mass of 
theatre-goers would have wiped them out long ago, so that the 
problem would have solved itself. But for every whirl of a hip in 
the Eltinge Burlesque there is a Ben Hecht swashbuckling violent 
Chicago nuances into hillarious comedy, drama and melodrama. For 
every lifted skirtlet in the Republic Theatre there is a Morrie 
Ryskind inventing political conundrums with familiar questions that 
are easier to answer in a theatre lobby than in a voting booth. For 
every off-color song screeched out in the blistering darkness of the 
Central Theatre, Samuel Hoffenstein devises a quip which brings 
him closer to the heart of Minsky and still farther away from the 
spirit of Heine to whom, when he started out on his Broadway 
rounds, he bore such a startling resemblance. 

I have just thought of a really sound and happy example of how 
the working of the Jew on Broadway interferes with the development 
of an American national dramatic literature. It is the case of 
George S. Kaufman, the most cunning contriver in the theatre of 
our generation, and, let us hope, for a long time to come. It was 
reckoned up last year in one of the more reliable Broadway columns 
that Mr. Kaufman's average earnings from the play and screen 
royalties of such favorites as Dinner at Eight, The Royal Family, 
Beggar on Horseback and Once in a Lifetime come to approximately 
eight thousand dollars a week. I believe I have seen every play 
Mr. Kaufman ever produced on Broadway, which is an admission 
that he has entertained me, for I do not go to the theatre out of 
habit or on principle. I will go even farther and say that Mr. 
Kaufman's plays have entertained me hugely. No one can go to 
see a play of his without being caught in the web of his rambling 



234 



JEWS MUST LIVE 



good humor; but neither can you help feeling, on leaving the 
theatre, after a performance of one of his plays, that you have only 
witnessed some very remarkable pranks, that the whole business 
■was meaningless, and as pointless for you as it must have been for 
Mr. Kaufman unless he happened to be thinking of his eight thou- 
sand dollars a week. 

Don't misunderstand me. No damage is done by giving Mr. Kauf- 
man eight thousand dollars a week, for he probably provides his 
family well by it and invests the balance wisely and well, I suggest, 
however, that it would be better policy for the American people 
to pay Mr, Kaufman eight thousand dollars a week on the promise 
that he will not write plays as long as he gets paid. For as long as 
Mr. Kaufman continues to collect a revenue of eight thousand dol- 
lars a week from his plays, he sets a very dangerous standard for 
those American playwrights who might really enrich our theatre. 
Eight thousand dollars a week is a lot of money with which to 
attack the imagination of the hungry playwright. The Barrys, 
Howards and O'Neills know that it is useless for them to hope of 
ever achieving such a figure. But they cannot help asking them- 
selves occasionally, during their dramatic ruminations, how far they 
can stray into the temple of art and yet not get too far away from 
this precious figure. That is probably the real reason why the work 
of Sidney Howard still mantles chaos, why Phillip Barry threatens 
to remain whimsical into his grey beard, and why Eugene O'Neill, 
like an evil chemist, continues to brew Ibsen and Freud in the 
same pot. 

In Hollywood as in Broadway the Jew is the dominant figure. 

Is it anything less than a misfortune that the motion pictures 
should have developed into an industry out of the penny arcades 
of the Jews? How much more precious a development might we 
not have witnessed had the first pictures been planned, at least, in 
the studio of photographers curious about the artistic possibilities 
of their medium? As it was, the penny-arcade owners, sensing that 
there were fortunes to be made in the extraordinary phenomenon 
of pictures moving about like living people, sought financial stimu- 
lus in the clothing industry. 



THE JEW AND THE WOMAN MARKET 



235 



The net result for the United States is that whereas there is a 
creditable cinematic art to be found flourishing in Germany, Russia 
and France (and an occasional fine picture comes from time to 
time, even out of England and Italy) America, which practically 
dominates the industry, has produced maybe two or three good 
pictures — and these only under the direction of European actors and 
directors imported for short spells into Hollywood. 

But Nature has her own way of taking her little revenges for 
these things. Recently one of these Russo-Jewish pants pressers, 
who rolled up a fortune in the manufacture of stamped celluloid, 
decided to erect an office building to serve as a monument to his 
triumph. This office building was also to house a huge theatre for 
the showing of the productions of his own company. The erection 
of this monument and its furnishings cost well above five million 
dollars. The very best architects in the world were called in to 
devise it. But man, like God, can create only his own image. In 
spite of the talents of artists and advisers, this gigantic monument 
to a stupid and obscene industry, reared on one of the busiest cor- 
ners of the world, resembles, seen from afar, the figure of a humped 
Jew. 

Maybe the image is also that of the Jew who runs those interest- 
ing houses in London, Paris and Berlin. 




<=-*ft<-*4 



The Allrightnik 



XV 

THE RAPE OF LAKEWOOD, LONG BRANCH 
AND ATLANTIC CITY 

If I were asked to name the chief social characteristic of my peo- 
ple, I would say that it is the habit to want to be where we have no 
business to be, and most particularly where we are not wanted. 
Westchester golf-clubs, exclusive summer and winter resorts, Chris- 
tian college fraternities, even the most orthodox of the churches, 
are all beleaguered by Jews straining nerve and smew to break 
through. But for our ancient prejudice, Jews would be even more 
numerous and more frequent churchgoers than their gentile neigh- 
bors Indeed, the most fashionable of American churches are so 
solidly frequented by Jews, that to the more conservative elements 
in Christendom it has become a matter of querulous concern. 

I met recently, by pure accident, the spiritual head of one of 
the more important Fifth Avenue churches, and asked him if it 
were really true, as I had heard it bruited about, that he was 
favored by a steady patronage of Jews. 

"Yes, indeed," he answered, "It is most gratifying." 
I realized that he was merely trying to be polite to a Jew, so I 
did my very best to appear skeptical. "I could understand your 
gratification," I said, "if they came to you as converts. But you do 
not really look upon them as converts, do you?" 

He looked startled. "Certainly not. But I assure you they con- 
tribute color and charm to our services. They do even a little more 
than that. They can really be relied upon to come regularly every 
Sunday, as if they were chartered pew holders. That is much to be 
grateful for. Have you any idea how it must feel to mount the 
platform on a Sunday morning, your sermon all prepared and studied, 
and find yourself looking out upon rows and rows of empty benches? 
Thanks to the Jews many of us are saved this embarrassment." 
Let it not be told in Gath, however. The Jews have only to learn 



239 






240 



JEWS MUST LIVE 



that the churches welcome them, and it will be the last you have 
seen of them in church. Jews do not go to church out of a religious 
feeling. If Jews had any need of religion they would pay some 
attention to their own synagogue which, in America, has become 
an obsolete institution. The whole point in Jews going to church 
is that they are really not supposed to be there. Their getting 
in without being thrown out is one of their most precious social 
triumphs. 

In the colleges, especially the oldest and most traditional, a cer- 
tain number of Jews, usually the sons of the newly rich, try, once 
a year 7 to crash the exclusive fraternities. Invariably they are 
turned down. Without fail, they cry "Anti-semites ! » and raise a 
terrific hullabaloo calculated to impeach the democracy of the 
particular institution they are attending. To all appearances they 
are very indignant and proudly wrathful. But the following year, 
having forgotten the snub of the previous year, they go through 
the same horrible motions all over again. 

I remember the time when a rich Jew (and, what is rare among 
Jews, a sportsman) donated a new building to one of the greatest 
eastern universities. It was, and it still is, the most glamorous 
building on that campus. Its library in particular is both rich and 
commodious. This building had no sooner been dedicated to the 
best interests of the university, than the Jew students seized upon it 
as though it had been erected especially for their use, and made it 
their natural habitat. They streamed through its broad halls and 
into its reading room at all hours, brought their lunches and dinners 
with them, and so infested the gracious spaces with newspaper 
wrappings, banana peels and other forms of picnic garbage that 
an extra force of attendants had to be hired to keep it clean. As a 
result of the increasing protests of the gentile students, the uni- 
versity authorities (who only too bitterly know in advance the 
consequences of any interference with Jews) finally had to intercede. 
They announced that the university expected in the new hall the 
same standards of conduct and cleanliness observed throughout the 
rest of the buildings on the campus. As was to be expected, the 
Jews on the campus rose on their hind legs and howled. The rabbis 



THE RAPE OF ATLANTIC CITY 



241 



denounced the college to the empty benches of their synagogues. 
But the university authorities had their way. 

Five years never elapses when American Jewry does not make 
some national protest against the limitations set to the number of 
Jews who are permitted to attend Harvard, Princeton, and Yale in 
any one year. Harvard, which, as the most exclusive of the eastern 
American colleges, has borne the brunt of the attack of the Jews, 
has defended her position with the most unswerving rigidity. Unlike 
her sister colleges, Harvard has not yielded one inch of sacred 
ground. And so Harvard is today the only American institution of 
learning which may be regarded as a unit of culture. 

The rest of the colleges of the country rank in importance accord- 
ing to how successfully they have been able to resist this influence 
of the Jewish student element in their midst. The very lowest 
degree of culture is, therefore, achieved by the College of the City of 
New York, ninety percent of whose attendance is Jewish. One 
never hears of poetry, painting or music having its origin on the 
campus of this institution. The philosophy of its average student 
is to get as many facts as possible crammed into him and acquire as 
quickly as the mechanical passing of the requirements of the curricu- 
lum will allow, the precious coveted degree that will entitle him to 
begin the momentous struggle to get back to Israel from the laps 
of the goyim the wealth that the Lord Jehovah really intended for 
Israel. 

But eager as may be the Jewish merchant's effort to get his son 
into an exclusive college his zeal is as nothing compared with his 
own itch to get into the swanky summer and winter resorts in 
which he is most definitely not wanted. 

There are many reasons why the gentile does not want the Jew 
in his pet playgrounds, I will enumerate four; 

1. The Jew temperamentally knows no dividing line between 
business and pleasure. Let a Jew edge into a drinking party and he 
will unfailingly turn it into a business conference. 

2. The Jew's general appearance, like that of the negro, the 
mongolian and the gypsy, is hostile to the peaceful state of mind 
of the gentile trying to relax and play. The state of the Jew may 



242 



JEWS MUST LIVE 



not be as lowly as that of the negro, and it is probably not as 
splendid as that of the moneyless but hilariously happy gypsy. 
Nevertheless, it breeds ill-at-easedness. 

_ 3. However good a Jew's intentions are, however soft his heart, 
his manners are those of a barbarian. I am not unmindful of the 
fact that there are Jews whose conduct is in consonance with alt 
the laws of good breeding and behaviour. Sir Phillip Sassoon, an 
English Jew, is England's official host to visiting royalty from the 
continent. I have met Jews like Sir Phillip Sassoon, too, and I 
wish to report that I find the manners of my own Galiclan schnor- 
rers infinitely more bearable. 

4. The Jew is unclean and he makes unclean any place which he 
learns to call home — even temporarily. 

The latter embodies a very serious charge. I know that I am not 
the first one to make it. But I am not repeating it in a spirit of 
malice. It is a conclusion that comes to me out of the limited experi- 
ence of my own life among Jews. 

I happened to be in Parksville, a Jewish 38 village in the Catskill 
Mountains, during the fall of 1912. One morning, early in Novem- 
ber, I was wandering aimlessly down the yellow road when a neigh- 
borhood farmer greeted me from the eminence of the driver's seat 
of a one-horse runabout, and asked me if I would not exchange the 
pleasure of my society at his side for a privileged view of the 
countryside in its change-of-leaf season. His business for the next 
few hours, he said, would take him as far as Livingston Manor on 
the crest of the hill opposite us. The Manor, if it ran more to stone 
than to sap, could match the exuberance of the general landscape 
with a passionate flaring up of the spirit of its mankind in the form of 
a local, bitterly contested election. 



The majority oj the farmers in Parksville are really gentile. But 
Jews have to constitute no more than twenty percent oj any commu- 
umty to thoroughly Judaise it. I have shown how it was in (N)utscha 
And what is true on the influence of Jews in Russia and Poland is' 
also true in the United States, 



THE RAPE OF ATLANTIC CITY 



243 



"Of what use is any kind of an election in a foreign country?" 
1 asked, climbing up beside him. 

The farmer smiled significantly. "You say that who do not know 
that elections in Livingston Manor cannot be considered in the 
category of ordinary elections." 

"I say that," I replied, "who find no interest in elections of any 
kind," 

"Have you ever been in Livingston Manor?" 

"No." 

"Well, you're going there now," 

I had been trudging the dirt road since the early hows of the 
morning, without discovering tiredness. But once I sank back in the 
comparative comfort of the driver's seat, the feeling of relief mingled 
with the weariness of the morning's pleasantry threw me into a 
lethargic state of autointoxication. I had barely managed to get 
into the leisureliness necessary for one to enjoy the bright darken- 
ing of the dry shining wings of the earth when I noticed that we 
were passing through a low white gate, and I knew that we were in 
Livingston Manor. In a few moments we drew up before a broad 
expansive white building which I judged to be a hotel. The farmer 
dropped the reins and leaped down. 

"I'll be back in a minute," he cried and disappeared through a 
doorway, 

I looked about me, to discover the secret of so much quiet charm 
in the noisy Catskills, and I was about to remark to myself the 
extraordinary neatness of the road and the houses within my view 
when my eyes encountered a surprising oil-cloth sign, in large 
heavy lettering, strung across the facade of the hotel: 

IF LIVINGSTON MANOR VOTES AGAINST LIQUOR WE'LL 
TURN OUR HOTELS OVER TO THE JEWS. 

"What a remarkable threat!" I thought. I stared and stared at 
the sign, as though I hoped that the letters would somehow explain 
themselves, and I was still staring stupidly when the farmer, having 
finished his business inside, rejoined me. 

The farmer grinned broadly at my perplexity. "I thought that 
would interest you," he chuckled. 




244 



JEWS MUST LIVK 



We resumed our journey. 

"What I can't understand," I said, "is why it should be such a 
terrible thing to turn a hotel over to the Jews." 

He looked at me and stopped laughing. "I must take you through 
this place/' he said drily. And we drove about the several streets 
which wound themselves about and through the Manor, 

Of beauty the village had none whatsoever. But it had a sensitive 
neatness which is so close to beauty in a town, that it is to be 
seriously considered as a substitute, especially on a continent which 
is still without a positive architectural heritage, where care today 
may become the mother of beauty tomorrow. 

As we were emerging through the little gate into the wider road 
the farmer looked up, 

"Well, what do you think of it?" 

I shrugged. "What is there to think of it? It's a neat, almost a 
pretty village. But nothing to get excited about." 

"How would you say it compares with Parksville?" 

"Oh, well. Parksville wouldn't be so bad if it weren't so damn 
dirty." 

The farmer laughed. "That's all the hotel keepers in Livingston 
Manor imply in their sign. If the voters outlaw liquor and force 
them to give up their business they will sell out their holdings to the 
Jews who may be trusted to pile up in Livingston Manor a state of 
dirtiness very much like what you can behold, any time you wish to 
in our own dear village." 

"You're cynical," I protested. "Parksville is dirty, of course. But 
that is because it is Parksville. If the Jews ever take over Livingston 
Manor they will keep it clean if not cleaner, because it happens to 
be Livingston Manor." 

The farmer chuckled deeply. "The Zionist in you was bound 
to come out. Not content with keeping us Jews, you would also 
have us become clean. Let me tell you this. You will have to be 
contented with our being Jews. And as for cleanliness it will remain 
perforce the goyim's nextling to godliness. But we don't have to 
really be clean. And, as a matter of fact, if we had to be clean, we 
would not know how. Unfortunately there is no way to prove such an 



THE RAPE OF ATLANTIC CITY 



245 



argument. But some day the Jews will take over Livingston Manor 
and you will be able to see with your own eyes what they will 
make of it." 

I happened to be passing through Livingston Manor twelve years 
later, and the substance of this gay conversation was forcibly 
brought back to the surface of my consciousness by wnat I saw, by 
the decadence into which the houses, the streets and even the sky of 
this peaceful village had fallen. The whole landscape seemed to 
have been choked up by some indefinable anarchic re-arrangement 
of the fibres of the universe about it. But I understood, without 
asking, or being told, what had brought this change about. 

I am told, as I write this, that the last bank in Lakewood, New 
Jersey, has been closed down. If you have never lived east of the 
Alleghanies this will mean nothing to you. To those who know what 
Lakewood was once, the news spells tragedy. Don't misunderstand 
me. Lakewood was never one of the really great pleasure resorts of 
the world. No one would think of comparing it with Nice in Europe 
or even with Alantic City in the United States. But that is half of 
what constituted the charm of Lakewood. A place of amusement to 
which you took your family for the winter holidays, it was as quiet 
and as unostentatious as if it were your own winter cottage some- 
where in the trackless wilderness. Lakewood offered the choicest of 
amusements with a promise of rest not to be dreamed of else- 
where. 

Up to about twenty years ago Lakewood was closed to Jews. Now 
and then, by giving a Christian name and registering as a Protestant, 
a Jew would manage to "crash" the hotels. But usually he was 
quickly discovered, quietly snubbed, and life was made so uncom- 
fortable for him that he might continue to boast of the conquest for 
many years, but for no consideration would he be tempted to repeat 
it. One day a Jewish king of finance — and otherwise a man of the 
most unusual human qualities— appeared at the desk of a promin- 
ent Lakewood hotel. He had wired for reservations. He knew of 
the existing prejudice. But he was certain that his great name 
would pull him through. 

The clerk was polite. "Sorry, sir, but we're all filled." 



246 



JEWS MUST LIVB 



"But I wired for reservations." 

"And we wired you our regrets. It's a pity you did not receive 
our wire. We're sorry you have been put to so much needless 
trouble." 

"Sorry hell. You know damn well you're being rude to me be- 
cause I'm a Jew. You have more rooms vacant in this hotel now 
than is comfortable for you." 

The clerk maintained a respectful silence. 

"Alright then," said the great Jew. "Keep your rooms. I'll go 
on to Atlantic City. But I'll show you that you can't keep me or 
any Jew who can afford to pay for good service out of Lakewood." 

The Jew kept both threats. He went to Atlantic City. And he 
built a hotel for Jews in Lakewood. 

To get the land for his project in Lakewood, the Jew had to pay 
for it practically three times what it was worth. When work on 
the new house had been begun, one of the leading Lakewood realtors 
sought him out in his office on lower Broadway. For the ease of 
this narrative we will call the rich Jew Brown and the Lakewood 
realtor Chandler. Something like the following conversation took 
place between these two: 

Chandler: I have come to offer to buy back from you the land 
you are building on in Lakewood. 

Brown: Sell it after all the trouble I had getting hold of it? 
Besides, I have signed building contracts. 

Chandler: I have seen your building contracts. They are good. 
I am prepared to take those over, too. You'll find that I'm a thor- 
oughly responsible person. 

Brown: I remember you very well, I tried to buy your hotel 
from you— the one that refused me reservations. 

Chandler: Please believe me, but I am really sorry about that. 
Clerks, as you probably have found for yourself, know only one 
way of obeying orders. If I had been there when you came, I assure 
you I would have extended to you every courtesy at my command. 
I really have ho objection to a Jew of your calibre being a guest 
in my hotel. 
Brown: It's very kind of you to say that But suppose you had 



THE RAPE OF ATLANTIC CITY 



247 



let me in? Your guests would have been crueler than your clerk. 
Chandler: But that, you see, would be quite beyond my control. 
Brown: That's why I'm glad I'm building the new hotel Lake- 
wood is America's most beautiful winter resort. Why should a half 
witted prejudice keep my people from enjoying it? 

Chandler: I know very little about the nature of prejudice, Mr. 
Brown. Sometimes I suspect that we live by it. I sincerely wish it 
were possible for you and your people to share Lakewood with us. 
But surely you wouldn't want to destroy Lakewood just for the 
pleasure of seeing Jews living in it? 

Brown: No. But who talks about destroying Lakewood? We 
Tews do not destroy. Wherever we come we build. The coming oi 
the Jews to Lakewood will probably mean a new prosperity to you— 
a prosperity you don't deserve. 

Chandler: I know you well enough, Mr. Brown, to realize that 
you really mean what you say. I have no doubt that if you did 
not think your hotel would benefit Lakewood you would not build 
it That is why I must convince you of the very contrary. Have a 
little patience with me. Do you happen to know where Lakewood 
derives its patronage from? 

Brown: The surrounding states, I presume. 
Chandler: Yes, from New Jersey, New York, Pennsylvama 
Delaware, Maryland and Washington D. C. States with a combined 
population of about twenty million people. How many Jews would 
you say there are in these states? 
Brown: Probably two million. 

Chandler: I need not tell you that everybody cannot come to 
holiday in Lakewood. One must have the money and the leisure. 
Also an inclination for the sort of quiet which Lakewood offers in 
a garish world. At present twenty million people produce just 
enough patronage for Lakewood, to keep us going. Do you think 
Jour two million Jews are so superior to the other eighteen millions, 
that they will be able to replace this power of patronage? 

Brown: Is it your opinion that non-Jews will stop craning to 
Lakewood as soon as the Jews get in? 

Chandler: I don't think it's fair to put it that way. But there 



248 



JEWS MUST LIVE 



are so many other resorts, exclusive ones, to which they can turn to. 
Brown: From the way you talk one would imagine that Jews arc 
a plague. On the exchange I find more non-Jews about me than 
Jews. 

Chandler: Forgive me, Mr. Brown. That's on the Exchange. 

Brown: Plenty of them invite me to their homes, too. I cannot 
accept half the invitations extended to me. 

Chandler: Why shouldn't people invite you to their homes, Mr 
Brown? You're a very interesting and charming man. But a home 
is not a public place. 

Brown: I see. You gentiles are more sensitive about what you 
do in public than what you do at home. 

Chandler: Put it that way, if you like. 

Brown: And the moment I get into Lakewood, non-Jews will 
run out. Is that your point? 

Chandler; Unfortunately it is so. 

Brown: Suppose what you say is true. Did it ever occur to you 
that Jews alone might be able to do more for Lakewood than is 
now being done for it by the rest of the neighboring states? 

Chandler: They might— if they all came to Lakewood. In that 
respect I appear to know your people better than you do. Jews now 
clamor to come to Lakewood because it is forbidden them. Just 
show them that it is only like any other resort to which they are 
admitted, and it will have no further attraction for them. 

Brown: Sorry, Mr. Chandler. I don't believe that. Nor do I 
believe that the gentiles will get out of Lakewood as soon as I get in 

Chandler: Don't you? Well, I'll prove it to you. How much 
did your broker offer me for my hotel? 
Brown: Two hundred and forty thousand dollars. 
Chandler: I refused to accept, didn't I? 
Brown: Yes. 

Chandler: Well, when you have opened your new hotel you 
can have mine for fifty thousand dollars in cold cash. Think it over 
Mr. Brown. ' 

The Jew thought it over and decided that he was in the right He 
saw his new enterprise rise out of the frozen ground and rear the 



THE RAPE OF ATLANTIC CITY 



249 



Jewish star of David over its imposing front gate. And as Chandler 
had predicted the rest of the hotels in Lakewood, with the exception 
of two or three, were immediately announced for sale— at rates that 
made people rub their eyes with surprise. But there were no bar- 
gains consummated. For the gentiles left Lakewood, and all the 
joy of the resort went along with them. 

I mean here, by Joy, Lakewood's desirability as a winter resort. 
Mr. Chandler seemed to have been right in everything. The Jews 
had been attracted to Lakewood not by the prettiness of its winter 
landscape but because of its exclusiveness. It lost all of its magic 
for Jews the moment it lost its power to keep them out. The value 
of Lakewood property deteriorated more and more. The conduct 
of the community became shabbier and shabbier. Its business thor- 
oughfares began to look like Grand Street and ended up by looking 
like Rivington Street. For almost every maple tree in Lakewood a 
garbage can sprang up as if by magic. 

Lakewood having been conquered, the Jews moved on to Long 
Branch where even greater havoc was wrought. Lakewood has, to 
this day, some old and exclusive hotels— reminders of her pristine 
glory. But Long Branch has been so completely Judaised that an old 
resident would find great difficulty recognizing it. 

Lakewood attracted the rich powerful Jew like the Mr. Brown we 
described. These Jews are a fairly civilized people. Having attained 
a certain standard of wealth and power they begin to disgorge and 
soften. Having become conquerors, they begin to imitate the ways 
of the conquered. The tragedy of Long Branch was that she 
attracted the middle class Jew, the Jew with a going business and 
several savings accounts aggregating ten or fifteen thousand dollars. 

There is still banking being done in Long Branch. But the heart 
cf Long Branch has been stone a long time. 

Let us not, in the meantime, lose track of Mr. Brown. He moved 
on, in accordance with his threat, from Lakewood to Atlantic City. 
He went to Atlantic City to holiday, and remained to proselytize. 

Now Atlantic City never really excluded Jews— or any other 
nationality or race. It was never Atlantic City's ambition to be 
exclusive. The ambition of Atlantic City was a much greater one. 



250 



JEWS MUST LIVE 



Atlantic City has always advertised herself as the playground of 
America. America meant everybody, blacks as well as whites, Tews 
as well as gentiles. 

To that end the Jews had been allowed to settle a part of the 
Boardwalk, the lower part, with the Breakers Hotel as a sort of 
local capitol. Jews had been quite satisfied with this arrangement. 
At any rate there had never been any symptons of dissatisfaction! 
The hotels might have prejudices. But the Boardwalk belonged to 
the whole nation. There was no doubt about that, and the Jews 
were kept pleased. 

As usual, Mr. Brown had his mail forwarded to him to the hotel, 
that winter. One morning he noticed an application for the renewal 
of the mortgage of one of the biggest of Atlantic City's hotels on the 
other end of the boardwalk. Mr. Brown, I should add, was the 
president of one of the most powerful banks in America. The finances 
of this particular hotel, as Mr. Brown knew, were in very good 
shape. Ordinarily, he would have approved the application without 
a second thought. But, as I have already mentioned, Mr. Brown 
was in a proslytizing mood. He pressed a button at his side To the 
clerk who appeared he said: "Get Mr. Martin on the telephone. 
Tell him I want him here at once." 
"If he asks me what it's about, what shall I say?" 
"Sound anxious. Say nothing." 

One o'clock that afternoon Mr. Martin, his hat in his perspiring 
hand, was facing the genial Mr. Brown. "There is nothing wrong 
Mr. Brown?" he asked genially. 
"Of course not," smiling. 
"And the mortgage?" 

"I have already approved a renewal. Here it is." 
"But you wanted to see me about something?" 
"Didn't my secretary tell you? How stupid of him I My wanting 
to see you was purely personal. Your predecessor at the hotel set a 
precedent which makes it practically impossible for me to be a guest 
or yours." 
"But I assure you, you would be most welcome, Mr. Brown " 
"I know, Mr. Martin, and I appreciate it But I cannot afford to 






THE RAPE OF ATLANTIC CITY 



251 



go to a hotel in which Jews are not admitted. Why don't you 
forget that stupid prejudice? I'm pretty sure it keeps some very 
profitable patronage from your hotel." 

"I might lose some good patronage, too, Mr. Brown." 

"Why?" 

"I am not responsible for it, Mr. Brown, but you must know that 
the prejudice against your people in resorts is a pretty powerful 

one," 

"I know, Mr. Martin. But I am sure you will do much better to 
disregard it. I want to be friendly with you. And oh, yes. I meant 
tc point out to you before. I am renewing your mortgage for only 
one year. Don't let it alarm you. When it falls due next year I 
may be able to work out a plan for another ten years." 
"I understand, Mr. Brown." 

There were many things Mr. Martin could have done about it. 
But Mr. Martin was a very amiable man, and he did the easiest 
thing under the circumstances. He acquiesced. Once they realized 
that the Jews had been let loose in the hotel, his best gentile 
clients deserted him. The Jews, finding his hotel patronized only 
by Jews, decided that since it was now practically a Jewish hotel 
they might as well give their patronage to a Jew, and moved back 
to the Breakers, 

In this fashion the hotels were one by one taken over by the 
Jews— and broken. Until, as I write this, practically the whole of 
Atlantic City is bankrupt. The difference between being the play- 
ground of America and being the playground of American Jewry is 
the difference between patronized by a hundred and thirty million 
people and being patronized by four million Jews. 

Before the Jews seized it, Atlantic City was one of the world's 
most envied communities. Today, under a Jewish mayor, it is 
broke and criminally involved in an issue of "scripp" which has 
neither moral nor metallic foundation. Real American money is 
practically never handled by its thousands of merchants. 

What is there to say to all this except that a Jew may be a king of 
men in a manger but, when he forces himself into a society which 
does not want him, he unfailingly makes a damn pig of himself? 




Farewell! 



XVI 

FAREWELL TO JUDAS 

For you everything has finished itself out, I said to myself. 
Everything that has had a beginning has ended. Curiosity itself 
has had for you a beginning and an end. All the shapes within your 
vision, pleasing and unsightly alike, are pitchers you have seen 
filled up with rain-water, then emptied out by the pitiless sun. 
If you had a stouter heart, and a hammer, you might do a good 
job of breaking them. But are you going to spend the rest of a 
restless day watching the heat lick them fawningly into a mass 
of colored fragments? 

If you had, yourself, at least, a cunning for withstanding the 
shattering light! But there you go, running off headlong into a 
shade of doorway. . . . Could you but make one last tumultuous 
effort, lift up that two hundred pound corpse of yours, place it on 
a comfortable ship, and see what a power of wind and water 
would do for you. Why, man! you needn't ever be yourself again! 
The ocean is a mighty and savage cleaver. There might be nothing 
left of you when you reach the other shore but what is needed to 
identify you with the photograph on your passport 1 

I 

On the deck, a few steps away from me, a corpulent elaborately 
dressed young man, with a good natured east side face, was photo- 
graphing a group of giggling friends. They waved white handker- 
chiefs, laughed, jostled one another, and tried to maintain a homo- 
genous group on the shore. The ship was absolutely motionless. 
The grey mouldy woodwork of the pier rose devastatingly over 
everything. I was still in New York. By unchangeable schedule I 
would continue being there another three quarters of an hour. 

The prospect was intolerable, and suddenly a way out of it 
shone on me, I wheeled about, tripped down to my cabin, and 
turned in. When I reopened my eyes I was in the embrace of a huge 

255 



256 



JEWS MUST LIVE 



somnolent rhythm that pleased me. The light was streaming in 
through a triumphantly free porthole. I dressed hurriedly, fairly 
ran up the deck, and looked about me. Neither before nor behind 
us was there a glimpse of shore. But behind me, I knew, lay 
America. Before me was Europe, Europe that I had not seen for a 
quarter of a century. 

People, all strange to me, were scattered in groups everywhere. 
I looked them over casually, quizzically, consciously trying not to 
see any one of them. Well enough did I realize their importance. 
For at least a week, I knew, they would be my mental and social 
horizon, all the world to me, I would be a little slow discovering 
them, and they would be a little quicker finding out my usefulness 
for them. Eventually, it would be the world and me all over again, 
as it has always been. The story of creation was beginning anew. 

The ordered magnetic chaos of the Atlantic, grey, vast and darken- 
ing, was before me. Looking far out, I saw deep into my own 
soul. I had left America and was heading for England, a country 
in which I knew instinctively they liked neither Americans nor 
Jews, and I was both. But that did not really matter. I was 
going back to Europe which my people had cradled from infancy, 
and which, as a return favor, had cradled me. That was the 
arrangement, I decided. Nothing must alter it. As a mark of my 
resolution I sought the bar. 

2 
A pock-faced mottle-headed steward they called Jim brought 
me a double scotch with some ice in it. I observed the ice melt 
as I finished a cigarette. Two passengers, one large, grisley-faced 
and morose, the other slim and dark-eyed, both engineers returning 
from the Far East, sat down at my table. They drank quickly, 
as people do after a famine, and when my glass was emptied, ordered 
Jim to fill it up for me. They had spent about a month in dry 
America, and were glad to be getting back to England. 

Jim brought many more drinks, and my newly acquired com- 
panions began to talk freely. Nothing in America had pleased them, 
not even the women. They deliberately drew me into the conver- 
sation, for I seemed to them American, and good game. 



FAREWELL TO JUDAS 



257 




"Why, what have you got in America, anyway?" the older of 
the two demanded. His mouth had acquired an ugly twist. 

"For one thing," I replied, "some one hundred million rather 
nice people." 

They stared at me with open mouthed wonder. They had 
expected me to boast of the Woolworth Building and of winning 
the great war. Undoubtedly they had, at their fingers' tips, fondly 
cherished arguments itching to reply. "You don't sound at all 
American," the younger one drawled. 

I made a risky experiment- "Well, to be absolutely correct, I am 
not entirely American, being also somewhat of a Jew." 

The effect of this speech was electric. My two easily acquired 
companions exchanged significant glances, gulped down the rest 
of their liquor, and without another word staggered away from the 
table. The taintless instmctiveness of their procedure amazed me. 
My stupefaction was interrupted by the impersonal appearance of 
Jim, on whose plate I flung a two-shilling piece. 
"Any change?" 

I looked up into his face and shook my head. The realization 
that I was on an English ship settled fully in me. I went below. 

3 
In the long elegant saloon people were getting their assignments 
to tables, asking questions with reluctant timidity, ordering chil- 
dren about, and slowly, inevitably drifting into one another. 

I noted with satisfaction that there was not a pretty woman in 
sight. A pretty woman usually spoils everything by attracting to 
herself more attention than legitimately belongs to her. Like a 
tree standing out in a finely etched landscape. It may be a good 
tree. But it ruins the landscape. 

I do not mix easily. Besides, I should see whether my baggage 
had been sorted out and brought to my cabin, in good order. My 
trunk was being dragged in by a pleasant-faced, pleasant-mannered 
steward, as I arrived. There was already a trunk, under the bed 
I had napped in. A strange trunk. Here was something I had not 
counted on at all. "Is there someone else in this cabin with me?" 
I 



258 



JEWS MUST LIVE 



The steward paused to look up at me. "Yes, sir. And you're 
lucky, in having only one." 

"Well. Have you seen him? What's he like?" 

"Oh, you'll like him, sir. He's a young gentleman, a Scotch 
engineer. Got two gold medals in Japan," 

"Two gold medals, eh? That's going it some, Til say." 

"Oh, he's a fine lad, sir. . . . He's with the rest of the engineers 
now, sir." 

Just then the gong sounded for dinner. I turned to the dining 
room feeling skeptical about the possibility of this Scotch engineer 
being "a fine lad" for all of his gold medals. 

4 

Opposite me at the table sat two familiar strangers. One said he 
was German. The other pleaded cosmopolitanism. The German was 
fair and fleshy, and spoke English with a substantially German 
accent. The cosmopolitan, at least ten years older, dressed with 
neat and scrupulous tightness, and displayed a shining baldness 
rimmed by paye-\iH hair. He appeared to be a super-tailor, that 
is to say a tailor turned real estate agent. I rather liked him. At 
my right sat a hard-boiled, past-middle-age Canadian with whom 
I enjoyed altogether one brief conversation. He asked me had I 
ever been to Montreal, and I asked him where was Montreal. At 
my left sat two mulatto girls who dressed like Spanish grandees 
and apparently got away with it. Very appropriately, it seemed to 
me, they coquetted with the German and the cosmopolitan. At the 
head of the table, a vivacious little woman, all black hair and 
black eyes, explained that she was English and didn't like Jews. 
On both sides of her, as if she were chaperoning them, sat a 
fair slender English girl and her tall grave fiance whom I always 
think of as the Churchman; he was forever describing "our cathe- 
drals." But in a corner, out of the vision of everybody, it seemed 
to me, was one whom I had almost escaped seeing such is the 
modesty of real beauty. To begin with, she was the only woman 
at table not in evening clothes. She presented a Queen Anne bust 
a white collar rising from her white waist towards her high neck! 
Her hair, almost a metallic silver, parted in a straight line in the 



FAREWELL TO JUDAS 



259 



middle of her head, and fell back in two long twisted braids. She 
ate as if she were preoccupied entirely with herself. She sat too 
far away for me to judge of the smoothness of her skin. It was 
absolutely impossible to meet her eyes, for she did not once raise 
them during the hour at the table, as though she were guarding 
them from some imminent danger. 

Table talk was dominated by the churchman who, among other 
things, had a goodly knowledge of Jewish affairs, and was cordial to 
the point of insisting that General Allenby's conquest of Palestine 
was the most glorious chapter of Jewish history. But I quickly 
tired of his spurious courtesy, and, in order not to hear him, set 
myself the task of making out definitely the mysterious beauty of 
the girl with the silver hair. But beyond the placid loveliness of 
her face I could make out nothing, and she had left the table in one 
motion of flight before I could pierce the image of her. "What cool, 
impersonal beauty," ran through my mind. It was the sort that I 
had never had in my life, and perhaps never would live to attain. 

5 

A heavy mist had settled over the sea. Our ship seemed to move 
through it with round-shouldered timidity. Only a few people were 
on deck, those who had not yielded to the fascination of unpacking 
their belongings for the journey. They paced to and fro in short 
semi-circles, and puffed away in silence at brief cigarettes. Here 
and there, on a deck chair, a man could be seen sprawled out, his 
hands folded over his stomach, eyes half-closed. Now and then 
the ship-whistle sounded shrilly over the soft lapping of the sea 
about the ship. The air seemed dying out. 

Upon this trivial monotone of sound and movement I imposed 
myself for a few minutes. I could not make up my mind whether 
I wanted to rest or find something to do. The bar, as I passed it, 
had been absolutely deserted. The deck afforded not much more 
encouragement. The manner of the few who promenaded about 
was almost mystical in its seclusiveness. They talked in the hushed 
voices of people who are tired, rather than of those who are afraid 
of being overheard. 

Back in the cabin I ran into the young engineer who was to share 



1 



260 



JEWS MUST LIVE 



it with me for the rest of the voyage, A tall blond broad-shouldered 
fellow who narrowed down towards his feet. He had a big head, a 
square fleshy face pointed with a slight blonde moustache, blue 
eyes and a full sensual-lipped mouth. From a pair of broad should- 
ers he narrowed down alarmingly to a slender waist, thin legs and 
ridiculously small feet. "So you're Roth," he said abruptly, as I 
walked in. 

"Yes," I replied. 

"Well, you slept in my bed." 

"I'm sorry. I didn't know it was your bed." 

"My luggage was under it when you came in." 

"I must have failed to see your luggage. Why don't you take 
the bed that hasn't been slept in, then?" 

"I don't have to. I've changed the bedding around." 

"Nice boy," I thought, and began pulling off my things. "I 
should warn you," I began jocously, "that my feet, under the 
burden of two hundred pounds — " 

"I won't bother about your feet," he interrupted, "if you keep 
your Jew head out of my affairs." 

I looked up at him, and with great effort resisted a reply. Here's 
fate's little messenger, I vowed to myself. All ready to drag you 
into the Jew business again on the slightest provocation. Well, 
let's see how much fate can accomplish without your cooperation. I'll 
let this damn little squirt wilt before I take up this quarrel again. 



A knock on the door of my cabin awoke me the next morning. 
It was the steward. "You've overslept, sir. I thought I'd call 
you before it was too late to get you something nice from the 
kitchen, sir." 

"Good. Get me some ham and eggs and the exact time." 
He returned, within ten minutes, bearing a tray laden with ham 
and eggs, toast, marmalade and coffee. "You'll find the coffee real 
good sir. We've a good chef this trip." He paused in the doorway. 
"One more thing, sir. Shall I reserve you a deck chair? It's a 
crown for the trip and that includes cushion and blanket." 



FAREWELL TO JUDAS 



261 



"Alright," I said. "And there's an extra five shillings in it tor 
you if you get it next to a really pretty woman." 
"Very well, sir. Blonde or brunette?" 
"I have no petty prejudices in the matter of women." 
I ate, shaved, and sauntered out. At the end of the saloon, I 
found my steward waiting for me, a broad contented grin on his 
face. "I see that you've earned that five shillings," I said, pressing 
it into his hands, The number of my reservation was 76. "What's 
she, 75 or 77," I asked, 

"I didn't notice, sir. But she's a beauty," 

My heart rose in me with a strange hopefulness. Might it not 
be the girl with the silver hair? 

"Good. How's the sea this morning?" 
"In fine fettle, sir. Only that she looks a bit too coy." 
"What does that mean?" 
"Usually it means rough seas ahead, sir." 

"Well, we'll take care of that in time." I ran eagerly up the 
easy circular stairway leading to the upper deck. 

Morning on the deck was dazzling. The sun absolutely prodigal. 
The waters seined to be on promenade. The atmosphere, crowded 
with the flow of flesh, steel, silk and water, was like a flawless mirror. 
I walked about for a few minutes in a daze of happiness, for it is 
happines when you lose yourself in mingling with the world to the 
point of complete forgetfulness. 

I stopped to watch a ping-pong game and noticed the number on 
the deck-chair nearby, 121. That reminded me. I had a quest 
ahead of me. I walked on slowly, watching the numbers dwindle. 
My mind was on the silver image of the night before. If only it 
turned out that it was she who occupied the chair next to mine. 

A young woman in brown, her face half hidden by an old brown 
tamashanter sat in the deck-chair to the right of 76. To the left 
the chair was not occupied. The glimpse I first caught of the face 
was pleasing. But she turned to look at me, as I sat down, and I 
saw that she was very lovely. "Beautiful morning," I said. 

She smiled brightly, and I got a glimpse of small white teeth 
and copper-colored hair. "Yes," she replied. "English ships invari- 



262 



JEWS MUST LIVE 



ably play to good first mornings. But as omens of the weather to 
come they are not to be trusted." 

"You're English, I presume. You see I'm hopelessly American." 

"No. There's something about you which is super-American. I 
can't say just what it is," 

I could have told her just what it was. But I realized that fate 
was handing me my cue again, and I was more than ever deter- 
mined not to take it. I had only to say: Ok, yes I'm also a JeWj 
and the old battle would be on. But no, this time I wouldn't say 
it. "Probably the result of my first shave on board an ocean-liner," 
I said. "But to get back to the weather on English ships. Why 
don't you do something about it?" 

"Oh, but we have. We've thought out a perfectly grand solution 
to the problem. We've simply sold out the stocks in our companies 
to the Jews." 

"Delightful arrangement," I murmured. "And I suppose the 
Jews lose whatever money is lost on these ships." 

"Oh, no. You see, losing is not their business." 

"Travelling alone?" 

"Oh, no. I have a sister with me. We missed you at breakfast." 

"Missed me?" 

"Yes. She saw you at the table last night. I was too ill to eat, 
myself. You can imagine what an impression you made on her 
because I recognized you from the minute description of you she 
gave me." 

Hope burned bright within me. "Where is she now?" 

"Walking the deck with her fiance. He's been in the Far East 
for more than a year. We traveled all the way over to New York in 
order to meet him half way back. They're to be married as soon 
as we reach London. There they are now." 

I looked up. It was she, and yet the impression was now an 
entirely different one. The night before she had seemed to me so 
slight, almost a wisp of beauty. And now. . . . But of course I had 
only seen her face; and the perfection of her features framed by 
her silver hair gave her an elfin littleness. But really, she had 
such majestic feminine form and bearing, and as she approached 



FAREWELL TO JUDAS 



263 



us, on the arm of her escort, her walk suggested the movement of 
deep waters. "This is Alma," said the girl next to me. I'm Ada. 
And permit me to introduce Mr. Stewart." 

I proceeded to introduce myself, and Stewart, my cabin-mate, 
was obviously not particularly pleased to meet me formally. I made 
no effort to appear enthusiastic myself, but happily Alma appeared 
entirely oblivious to this difference between us, and sank happily 
into the vacant chair next to mine. Stewart grudgingly sat down 
at the right of Ada. "Ada paints, you know," began Alma. "She'll 
tell you that she paints badly. But every year she gets one or two 
pictures into the Royal Academy exhibition. I told her last night 
that she simply would have to have you sit for her." 

"And you?" I asked. 

"Oh, I divide my time between doting on Ada and preparing 
myself to be a good wife to some good man. And you?" 

"I write." 

"Do you write the sort of books that keep children frozen stiff 

in their beds?" 

"Good heavens, no. What gave you that impression?" 

She hesitated. "I guess it must have been the way you stared 
at me last night." 

"I'm sorry." 

"Please don't. I wouldn't have missed it for worlds. I assure 
you I had never been so thrilled before. Promise me you'll never 
stop staring at me that way." 

"I don't see how I can very well stop," I said. 

"Alma's much too easily scared," said Ada drily, turning from 
a whispered conversation she had had with Stewart. "But if your 
stare is anything like Alma describes it to be, I shall most certainly 
insist on your letting me pin it on canvass. Before you know it 
you'll find yourself hanging in the Royal Academy.' 

I bowed. "If I must hang, dear ladies, let it be in the Royal 
Academy." 

7 

The rest of the morning was given over to talk of pictures. 
Ada spoke slowly, hesitantly, almost as though she were not sure 



264 



JEWS MUST LIVE 



of herself. But the eyes of Alma were on me, and I knew that I had 
to find some way of saying things which it would be difficult to find 
a regular way of saying. I knew that Stewart was observing me 
microscopically. But you know how it is when you try to get away 
from doing the inevitable. You only succeed in drawing the cords 
of fate more tightly about you. So it was that, without any pre- 
warning in my own mind, I suddenly settled on Rossetti and made 
him my favorite English painter, to the consternation of Ada and 
Alma, and the secret delight of Stewart. After all if I was going 
to show such abnominable taste in pictures. ... 

I might have let the matter rest there. What difference would it 
make to me now, I ask you, what these people thought of my taste 
in art? But there was that damn bitch fate working away at my 
side, like the ghost of Abraham's wife impeaching me for slan- 
der. . . . I went on to explain: "My choice must depend, of 
course, on what I can get out of English painting. I certainly 
would not go to English art in order to increase my enjoyment of 
the spectacle of nature. Even if one had to learn French in order 
to enjoy a French picture, it would still be easier to gather delight 
from the meanest of the French naturalists than from the illustrious 
but tiresome Turner. As for the new dimensions which the 
moderns have been digging out of paint and marble, I would not 
try to learn new tricks from people who have not yet fully mastered 
the old ones. Isn't Augustus John learning to do today what Theo- 
dore Rousseau had learnt to do perfectly a half century ago? But 
what Rossetti gives me I cannot find anywhere else in the world." 

"And what does Rossetti give you?" There was just a tinge of 
contempt in Ada's voice, 

"English women/' I said. "The most beautiful women in the 
world." 

"Hurrah!" cried Ada. "Brittania rules the waves." 

"Please explain yourself," urged Alma. 

"Don't you dare," warned Ada's eyes severely. "You know damn 
well you're only going to make love to the poor child." 

"I must," my eyes answered her. "I simply can't help it." I 
spoke without looking at Alma, but that only made the application 



FAREWELL TO JUDAS 



265 



of my words more obvious. "I think Alma is right. This is too 
lovely a morning to burden with anachronisms. Why shouldn't the 
things we utter have some of the properties of the sunlight which 
is falling so abundantly about us? 

"Rossetti's English women have come to mean so much to me 
not because they are more English than the women of many another 
English painter. It is just that the things which I find most 
delightful about English women are in Rossetti's pictures most 
singularly emphasized. 

"You will notice, for instance, when I name you Rossetti's five 
most English women, that no one of them is really English in 
origin: Lillth, who came before Eve, and wouldn't be acknowl- 
edged by the rabbis because, they claimed, she had no soul, was 
originally a Jewess. Pandora whose curiosity, Juvenal claimed, had 
no spiritual side to it at all, was Italian; as were also, Boccaccio's 
Fiammetta, and Pluto's bride Proserpina. Venus, the Goddess of 
Love, was, of course, Greek. Yet every one of these five women, 
whose origin in the mind of mankind is associated with sensual 
objects, Rossetti reproduces in the fresh and rich purity of a 
kew orchard in first bloom. 

"What, for instance, does Rossetti let us see of Lilith? A lovely 
placid woman in a white nightgown, combing out her long brown 
hair before a hand-mirror held almost vertically in her left hand. 
The eyes, perfectly elliptic and brown, are wide open; out of them 
seems to flow the light by which you see her. The lips, curved and 
full, suggest no passion; they are lips with which to modulate the 
voice, not to kiss. Of his Pandora you see eyes, lips, neck and 
one hand, the most exquisite hand but one in the whole world. 
Her bosom is covered, and I swear to you that the curiosity in her 
eyes is purely intellectual. Nor would you know, from looking at 
her, that this Fiammetta of his had ever known a man with as 
sensual a memory as that of Boccaccio. In the midst of a shower 
of spring flowers, she stands tall and erect as if she had grown 
there in that garden. The arms, long, cold, and naked, are not such 
as you would wish to enfold you. Her limpid eyes are two small 
pools of moonlight in her delightful little head. In Proserpina, 



266 



JEWS MUST LIVE 



Rossetti gives us the head and shoulders of a frightened girl who is 
too dignified to show it. Two half closed eyes, a soft cheek, a long 
strong neck and a partly peeled pommegranite in a hand that 
might as well have been coolly gloved. Finally he gives us Venus, 
the naked bust of a woman whose breasts are as fresh and cool and 
unlicentious as apples. The lips are not parted, but no one in the 
world would want to part those lips to kiss them. All the attributes 
of love are here, all the things a man dreams of in his wildest of 
solitudes, the things he learns soonest he will never attain, Now 
this silver-haired Venus of his, Rossetti, who was as swarthy as I am, 
seems to have endowed with all the attributes most precious to 
himself. He endowed her features with a perfection made up of 
the miniatures of mighty things: a nose, like a white crystal; a 
brow like a pearl; cheeks like pale rose leaves, and a neck like a 
delightful white pendant. Can you tell me why, since I find so 
much to gild my passions in Rossetti, I should struggle for art 
with labors that appear to me to be only a half-hearted pageant of 
pomp?" 

"I never saw those picture in that light before » said Alma 
breathlessly. 

"If you ask me," said Stewart, "I think it's downright obscene " 

"You mean Rossetti or myself?" I asked. 

"Both of you," he stormed. 

"But you notice he didn't ask you," put in Alma severly. "I 
think I want to take another turn about the ship before we go 
down to luncheon. Will you take me?" she asked, turning to me 

I saw the scowl darken on Stewart's brow, but there was nothing 
to do but take Alma's arm. 

"Have you known many English women?" she asked, 

"Besides the five I have already described," I replied, "there are 
a few I have read about," 

ui "^?, n y° u have never known an En S lish woman in the flesh and 
blood?" she cried. 

The gallantry of the words flesh and blood thrilled me The 
warmth of her arm against mine became sweet and personal. I 
didn t dare look at her. "I hope to— in England," I said 



FAREWELL TO JUDAS 



267 



No other words passed between us, till we returned to Ada and 
Stewart who said that it was time to go down to the dining room. 

8 
Luncheon, lightened for me by the discovery that Stewart would 
not be at our table, for sharing one set aside exclusively for the 
engineers, was full of the zest of trivial talk and venture. From 
where I sat I could see Alma clearly. She had changed places with 
her sister, and smiled continually at me. The churchman, whom we 
had not missed, came late, and he was full of story. 

There had been quite a bit of excitement in first class which, 
this trip, was particularly well spotted with society, dramatic and 
film celebrities, among them a certain famous and temperamental 
Polish Pianist. There were also, returning as guests of the line, the 
four amateur pugilistic champions of England who had come oyer 
to America and had wiped the floors of the Commodore with 
America's four amateur fighting champions. The Pianist and the 
ship's captain, who was making this his last voyage, were old 
friends, the Pianist had always graciously consented to play for 
the Seaman's Fund, which was quite a prize for any voyage. They 
had been standing on deck that morning in the midst of a breezy 
conversation when the English amateur heavyweight champion hove 
into view. "There's a lad I'd like you to meet," cried the captain who 
was a great boxing enthusiast, and called the fighter by name. 

The fighter came up and shook hands with the captain. "Mr. 
Przenski," he said proudly, "I want you to meet the amateur heavy- 
weight champion of England, Mr. Isaac Cohen." 

The Pianist stood stiffly and made no move to touch the young 
hand that was outstretched for his. "You will excuse me," he 
said, "but I think I will go back to my cabin. I see that you will 
have no difficulty whatever filling your Seaman's Fund quota this 
trip." 

"Does that mean that he won't play this trip?" asked the black- 
eyed black-haired little woman. 

"Certainly not," said the churchman. "The captain followed him 
immediately and apologized. He might really have known better 
because Przenski's attitude towards Jews is very well known." 



268 



JEWS MUST LIVE 



"Well, thank God it won't keep him from playing," sighed the 
little Englishwoman. 

"What about the Jew?" asked Ada. 

"Oh, he's going about with a chip on his shoulder. He had his 
things transferred immediately to second class, and he threatens that 
he'll ruin Przenski's concert by fighting someone here that night. 
He's got a good prospect too in Battling O'Brien— see him at that 
table to your left-^who was once light heavyweight champion of 
America. And if you ask me, a good fight will outsell a good con- 
cert anytime." 

"That would be a dirty Jewish trick!" exclaimed Ada. 

I looked at the German and the cosmopolitan but they were 
staring deep into their plates. "Why?" I asked. 

"Do you think it was very nice of Przenski to snub Cohen so 
cavalierly?" I demanded. 

Ada's eyes seemed to narrow into a hard glint. "You're a Jew, 
aren't you?" she said. 

"I don't see what difference that makes," 

"Only this. You wouldn't ask such a question if you were not a 
Jew. And if your Cohen fights O'Brien I hope O'Brien knocks his 
damn head off." 

I looked at Alma, but I couldn't find her eyes any more. A 
whole world of loveliness seemed to have passed out of my life. 
"Alright," I said, turning back to Ada. "Ill give odds on Cohen." 

"I'll take you," she snapped. "It'll be a pleasure even to lose 
against you." 

There was nothing to say to this. As soon as I could I got away 
from the table. I avoided the cabin, because I wanted to see as 
little as possible of Stewart, and I felt unable to face the sunlight 
of the deck. So I spent the rest of the day at an open window of 
the ship's library. Fate and I had had our first open clash, and, as 
usual, I had come out second best. 

As if to utterly confound me, everyone came to dinner that night 
in evening clothes. The negresses looked more than ever like 
Spanish grandees. The dark little Englishwoman showed surprising 
lines of voluptuousness. Even Ada looked soft in her aloofness. 



FAREWELL TO JUDAS 



269 



But Alma— Alma succeeded herself for the third time in my fancy. 
The first time I had fallen in love with a dainty silver bust. The 
second time it was Rossetti's Proserpine which drew my eyes. 
This time it was Whistler's Girl in White. She greeted me as she 
approached the table with Ada, but it seemed to me a formal 
greeting, so I returned it in the same spirit, and did not venture 
to speak to her. Only a casual word now and then passed between 
her and Ada. In fact no general conversation developed at the 
table, so before we could realize it, dinner was over. I had no 
fancy for pacing the deck alone, so I got myself a magazine at the 
news stand and went into the bar. 

Several small drinking parties were already in progress, I could 
recognize no one I knew, so I sat down at a little table occupied by 
a tall swarthy looking fellow about whom there was such an air 
of dejection that I thought I guessed who he was. "You're Mr. 
Cohen, aren't you?" I said. 

He turned to look at me. I could tell by the wetness of his 
mouth that he was hostile to any intrusion, and that he had already 
drunk considerable for that day. "Well, what's it to you?" he 
growled. 

"Nothing. But as one Jew to another, I don't think you ve been 
very tactful. In fact I'm afraid you're going to find it rather rough 
sailing." , _ 

He made an ugly grimace. "Me find it a tough trip? You re 
crazy. You think they've counted me out because I happen to be 
a Jew. I can count myself out if I want to. But they can't count 
me out, see? I've got something on them, but they've got nothing 
on me.' I'm not just a bloody Jew, see? I'm a fighter. I don't 
care what they think of Jews. When they see me fight they'll go 
crazy over me. Why? I got something to give them no other 
Jew can. There's that guy Einstein people talk about. What can 
he give them? Ideas. Or Lord Melchett; he can only give them 
money- But me, I got something to give them that they want 
more than ideas, yeh even more than money. You know what?" 
He paused dramatically as if to wait for an answer. 
"I'm sure I haven't a notion." 



270 



JEWS MUST LIVE 



"And yet I heard them say that you're not only a Jew but a 
writer/* he said contemptuously. "This is a Christian ship, isn't it? 
And these are bloody Christians, mostly, travelling on it, aren't 
they? Well, what do Christians like even more than love and money? 
You don't know. Well, 111 tell you. It's blood. And when I fight 
I give them blood, plenty of it. You wait and see if they don't go 
nuts over me." 

"I hope so," I said. His vehemence had astonished me and taken 
me completely off my guard. 

"Have a drink?" he asked me. Jim had come up alongside us. 

"If you let me set them up," I conditioned. "And I should warn 
you," I added when Jim was gone, "that if you pass out on me 
I'm not sure whether I'm strong enough to carry you back to your 
cabin." 

"Don't you worry about having to carry me," he growled, and 
drank down the new glass of brandy at a gulp. "If you're not 
careful you're gonna be in a hell of a lot more trouble yourself." 

"That's very interesting." 

"A few of those English engineers were in drinking this afternoon. 
That's how I heard about you. One of them sounded particularly 
sore. Talk about my not being tactful. How about your going off 
with that engineer's dame the first day of the voyage?" 

"That's ridiculous. I've barely exchanged greetings with her." 

"I don't doubt you. But you know how touchy those fellows are 
about their women." 

"That boy seems an utter idiot to me," I said, "and Fin not tak- 
ing any further notice of him." 

"Well, he's taking plenty of notice of you, I can tell you. If you 
really don't want to get into trouble with him I'd advise you to 
keep away from that dame of his." 

My indignation was rising. "You mean to tell me," I cried, "that 
he sat here discussing me and his fiancee so that you could over- 
hear him?" 

"Overhear him. I'd have to be deaf not to hear him. But he 
was a bit drunk, I can tell you. And so were his friends. It looks 
as if they're going to make one grand souse out of the whole trip." 



FAREWELL TO JUDAS 



271 



"I see where I'm going to have a grand time," I murmured. 
"Afraid of him?" 

"Not exactly. But you see, he shares my cabin with me." 
"That is sure tough," he said sympathetically, and suddenly 
leaned forward with a bright suggestion. "They gave me a cabin 
all to myself down here. Why don't you ask your steward to move 
your things in with me?" 

"I'd like to," I said. "But Fm afraid I can't." 
"Why not? It'll be alright with the steward. You haven't any 
idea what an English steward will do for five shillings." 

"Fm not worrying about the steward, Cohen. But about my- 
self. I've never run away from anything in my life, before. Do 
you think I can afford to start with this fool of a young Scotch- 
man?" 

He scowled. "A question of courage again. How is it that when 
cowards meet it is always courage that is most talked about. Here 
we are talking courage, a couple of prize cowards. Yes, and in the 
very stuff we count ourselves heroes — this Jewishness of ours. I go 
about the world calling myself Cohen, and you let on to innocent 
bystanders that you're a Jew— like a leper who tells you that he's 
a leper not to warn you but to extract sympathetic alms. You know 
what a Cohen is? When I was a kid I learned that to be a Cohen 
was to be like a priest, a Jewish priest, a sort of holy man, a holiness 
one is born with. Well, if I was bom with holiness, it's been shot 
so full of holes the best Cohens in the world couldn't recognize it. 
And you call yourself a Jew. You make me laugh. 

"Let me tell you something about this hero, drunk in my chair 
on his fifth glass of gin. As a kid, would you believe it, I was a par- 
ticularly good Jew. And holy? Holy smoke! I believed practically 
everything I was told on the business of holiness. I used to spend 
Saturday afternoons with my nose against the window-pane wait- 
ing for the sun to go down before beginning the new week's devilry. 
You see I'd been told what it meant to be a Cohen, and I tried to 
live up to the bloody thing. All the hell in me was frozen to a sort 
of white holiness. 

"Both of my parents are dead now. So if you must make copy 



272 



JEWS MUST LIVE 



of some of the things I'm going to tell you, go right ahead and be 
damned. Tell the world that One-Punch Cohen was a religious kid, 
and a yellow little Jew at heart. Dead afraid- And of what? You'll 
laugh when I tell you. Yon wouldn't guess in a million years. I 
wouldn't tell you in a million years if I wasn't stinking drunk- I 
was afraid that I wasn't really a Jew* Did you ever hear the likes 
of it? It's true, though. 

"It started the day my father first caught me whistling behind 
the barn on a sabbath afternoon. We had a particularly good dinner, 
and mother had made me happy by pinching my neck in a way she 
had when she was really pleased with me. I had wandered out of the 
house in a daze of ecstasy, with the day drifting over the meadows 
before me like a ship. I felt so pleased with myself there was only 
one way to express it, with no other children about to play it out 
with. I whistled. I whistled a holy tune, the Friday night Lecku 
Dodi. When my father, who I thought was dozing in his bed, ap- 
peared, I stopped whistling even before I realized that I was doing 
something wrong. But there he stood glaring at me, his face purple. 
"Sftaigetz! Goy/" he cried, and slapped me twice, once on each 
cheek, a slap with each epithet. I think the words hurt more than 
the blows. 

"The next time he hurled those words at me was when he 
caught me swinging my legs under the table at meal time. What 
does a boy think of when he swings his feet under the table that it 
can merit punishment? It seemed as if I could do nothing to please 
myself without arousing the anger of my father. There were always 
blows. And with the blows always came those terrible words: 
"Skaigetz! Goy!" 

"It grew worse as I grew older. If I went out into the windy sun- 
light without a hat, which was always a glorious thing to do; when, 
while begging my mother's pardon for some accidental rudeness, I 
sank down on my knees before her; everything that was beautiful 
to me seemed goyish to my father. And I began to be afraid that 
there must be something wrong with me. I seemed instinctively to 
do the things which were un-Jewish. 

"One night mother told us the story of the Ger Tzadick, a gentile 



FAREWELL TO JUDAS 



273 



who fell in love with Jewish ways and sacrificed the rest of his Hie 
in service of Jews. Not a poor gentile, a man of title, a man who 
by becoming a Jew lowered himself in the esteem of the world- It's 
dangerous enough to practise being a Jew when you're born into it. 
But to try to be a Jew when you're actually born Christian. Thats 
why the Jews love him so much, my mother explained to us. 
" 'But do you think he was a good Jew?' I asked her. 
"'Why not?' she replied. 'He was more than just good. He 
was beautiful. Beautiful, I tell you. 1 

"To me the story was a great relief. I no longer had to be afraid 
of whether I was a Jew or not. Because, if a goy could be a Jew and 
a saint ... At worst, if I lived honestly and sincerely, I would he 
a Ger Tzadick, and entitled to a certain amount of love . . . 

"There is a legend, I think, in every man's childhood up which the 
rest of his life crawls like a vine. If you look back into your own 
origins you'll find some such tale which began by striking your 
fancy, made itself at home in your mind, and became the uncon- 
scious guide to every growing action of yours ever afterwards. My 
mother's version of the Ger Tzadick was mine. It grew up with me 
and I grew up with it. 

"Without having any inkling of the matter myself, I became a 
Ger Tzadick in my own subconsciousness. I began to divide the 
world into Jews I didn't like and those who were Ger Tzadickim, 
like myself. All the Jews around me were just Jews. But when a 
Jew I met said a fine thing or gave expression to a beautiful gesture 
I thought immediately he was a Ger Tzadick. 

"It is a strange sort of fantasy to discover roaming about in one s 
blood. But we must live by what we have, for we can live by noth- 
ing else. Day by day I found myself consciously growing away from 
the ordinary type of Jew. When my mother died I left my father's 
house altogether and went to live by myself. It was because I 
couldn't bear the old associations, I told the people. And it was 
true. I couldn't stand the horrible Jewish faces about me. 

"It tormented me, of course, this repulsion of mine for my own 
people. I remember that there was a man in Cambridge, a Jew 
whom I confided in, and he tried to talk me out of it. "The feeling 



274 



JEWS MUST LIVE 



is unworthy of you and contemptible he said. "As a Jew you have 
every reason to be proud of yourself. Think: you are racially one 
with Rambam, Spinoza, Heine, Karl Marx and Einstein, 

" ( I would be,' I replied, 'If I were certain they were really Jews.' 

"He looked amused. 'Even Houston Chamberlain does not deny 
us Spinoza.' 

"I tried to explain myself: *I grew up among Jews like you,* 
I said to him. 'The Jews I saw and listened to every day were 
shrewd, ambitious and law-abiding at home, but perfect anarchists 
abroad, outside their own homes. When I met a Jew who was sober, 
orderly and scrupulously honest he never looked to me like a Jew, 
or even sounded like one, When I began reading the Old Testament 
I found myself thinking the same way. Abraham, Isaac and Jacob 
were Jews alright. They were hardy, domineering, profoundly cal- 
culating, and instinctively thieving. But Moses did not seem to me 
at all like a Jew. Neither did Isaiah nor Jesus. 

" 'When I was fifteen I was struck in Genesis by the peculiar 
wording of the description of Rebekah's pregnancy: "And the Lord 
said unto her: Two nations are in thy womb, and two peoples shall 
be separated from thy bowels." How, I asked myself, could two 
nations be in a woman's womb unless two nations had placed them 
there? Was that possible? 

" 'I might have gone to the rabbis with my perplexity. Luckily I 
didn't like them. So I went to the teacher of biology in my school, 
and he explained the matter to me, to my complete satisfaction. A 
woman, a promiscuous woman, could have twins of two different 
fathers. The author of Genesis could have had nothing else in mind, 
for he goes to such pains to show that, both by his heritage and be- 
cause of his glorious personal qualities, Esau was certainly not a Jew, 

" £ I do not imply that all Jewish women are lusty promiscuous 
bitches like Rebekah. Towards the production of a whole stream of 
Esaus in Jewish life, this is not an essential condition. Every gen- 
eration of Jews is plentifully pogrommed, raided and raped, so that 
the seed of Esau is constantly sown in the womb of Rebekah. It is 
my sincere conviction that it is of this sowing that Jewish mothers 
give birth to Montaignes, Spinozas, and Heines who bear no resem- 



FAREWELL TO JUDAS 



275 



blance whatever to the unbearable merchants and swindlers who 
spring everlastingly from the seed of Jacob.' 

"I did not convert this Cambridge friend of mine, any more than 
I am trying to convert you. But I have always believed it myself. 
So you see how my carrying on under the name Cohen is the sheerest 
and emptiest bravado." 

I told him that I had really had no intention of posing as a hero. 
That nasty little Sotchman might, for all I cared, get as nasty as 
he liked 1 

"Alright, have it your own way. But if you ever find yourself 
needing any help — " 

"Thanks. But I think I can manage things well enough. Why 
don't you and I get out of this stuffy room and promenade the 
deck and get some of these kinks out of our brains?" 

We paid and left. But it had suddenly grown very cold on 
deck and after a few minutes we returned each to his own cabin. 

9 
Next morning the window of our cabin was engulfed. The sea 
was in an uproar. 

Neither Ada nor Alma showed up for breakfast or luncheon. All 
thought of going on deck was abandoned by everyone. 

Three distinct card parties grew up in the saloon. One of English 
men and women. Another of engineers. And a third of Americans 
and Jews, which I joined. 

There was at our table a little Canadian Jew called Zauber, en- 
route to Galicia with funds for the starving, entrusted to him by 
their relatives in Montreal. He attracted to himself attention not 
at our table alone. Small, meagre, of a sallow complexion, he talked 
rapidly and excitedly about everything and quarrelled interminably 
at the drop of a card. His manners and mannerisms became the butt 
of the merriment of the ship. 

Among other things Zauber was very keen on "exchange." You 
knew that the pound had risen to three dollars and eighty cents when 
he offered you three dollars and seventy five cents for it. He had 
two busy vest coat pockets, one for American quarters, the other for 
Canadian ones. When an American quarter fell on the table he 



276 



JEWS MUST LIVE 



would contrive to change it for one of his Canadian quarters. By 
this transaction he earned six cents. No one objected. He enjoyed 
the liberty afforded a pet monkey. 

I might have been able to bear the Canadian Yiddle if it weren't 
for the prize fighter O'Brien at our table. O'Brien — a burly raucous 
fellow with a coarse infectious laugh— addressed Zauber as "kike." 
If Zauber was hurt he didn't show it. On the contrary. It appeared 
tG please him so much, I half suspected he realized how deeply it 
annoyed me. 

After calliing Zauber 'kike* O'Brien's biggest pleasure came from 
slapping Zauber's hand every time it fell innocently on the table, of 
di ggi n g him in the ribs and kicking his shins on the slenderest pre- 
tenses. He laughed uproariously every time he sounded the word 
"kike," and every time he slapped and kicked the Jew. The table 
joined him without prejudice. The Jew was good game. 

Once, when the uproar following one of O'Brien's particularly hil- 
larious pranks on the Jew had attracted some of the unattached pas- 
sengers to our table, I caught sight of Solomon towering over the 
rest. There was a scowl in the face with which he regarded O'Brien's, 
but when he saw me staring at him he made a sour grimace and 
walked off. 

I was glad when dinner time came and put a temporary end to 
Zauber and O'Brien's tricks. The table was even barer than it had 
been for luncheon. But in the midst of the meal a steward brought 
me a note. It was from Alma, and it asked me to step into her cabin 
after dinner. 

"Come in," said Alma. I found her, when I entered her cabin, 
seated at her little writing table, a pen poised in her hand over some 
letter paper. "Please sit down," she murmured, pointing to a chair 
opposite her. "And because I've not come to the table today please 
do not treat me like an invalid. It's just a touch of seasickness, and 
I wouldn't be surprised to find myself coming up for breakfast to- 
morrow." 

"And Ada?" 

"Ada's gone visiting — so that we might have this conversation. 
She was sure, though, you wouldn't come. She offered me odds on it." 



FAREWELL TO JUDAS 



277 



"And you didn't take her up?" 

Alma leaned back magnificently and looked at me with tremen- 
dous intentness. "I don't bet on a sure thing. I knew that you'd come 
because you're in love with me." 

"And how, pray, do you know that?" 

She looked defiant. "I know." 

"You know only that I'm in the habit of staring at you. Don't 
other men stare at you?" 

"Of course. Many of them. But don't you see, the staring of other 
men means nothing to me." 

"And mine does?" 

"Yes," she said quietly. "I love you, too." 

I looked at her. It was as if a picture I admired had found voice 
and returned me the compliment. I felt absolutely incapable of con- 
tinuing the conversation from that point. I thought of the nearest 
subterfuge. "And Stewart?" I asked. 

"I'm going to tell him tomorrow." 

"What will you tell him?" 

"That I don't love him and will never marry him. It wouldn't make 
any difference now what is to be the outcome of you and me. I simply 
don't love him any more, and I wont have him annoying us." 

I shook my head. "How do you think he'll take it?" 

"I don't know," she snapped. "And I don't think I care. Hell be 
much more sensitive about what the boys think of it than of how it 
affects him with me. I'm ready to forget that I've ever known Stew- 
art." She paused. "You're not afraid of him, darling?" 

"Not exactly. But I would not think of underrating the force of 
his displeasure. Stewart's not a child, although he is quite as uncivil- 
ized as one. There's sure to be a mess. But let's say no more about 
it." 

She put down her pen and drew her chair closer to mine. "We've 
two and a half days more at sea," she whispered. They're going to 
be terribly long, aren't they, darling?" 

I nodded. I couldn't speak. I had never found my energies so com- 
pletely tied up before. 
She leaned forward so that I could feel her sweet breath on my 



278 



JEWS MUST LIVE 



face. "Why don't you kiss me?" she said. "Your eyes have been plead- 
ing for it since the first time they looked at me." 

I took her head in both of my hands gently and touched her curved 
lips -with my mouth. 

She gave me a little pleasure of her own and drew her mouth back, 
laughing. "You kiss like — like a virgin," she cried. 

"I do adore you," I pleaded. 

"Your eyes adore me," she said with assumed severity. "But your 
mouth treats me entirely too respectfully. Have you never kissed 
before?" 

"I used to kiss my prayer -book," I said to her. 

"Your prayerbook!" she exclaimed. 

"Yes." And I explained to her, like every other Jewish child, I had 
been taught to kiss the covers of a book on opening and closing it, as 
a token of my affection for my studies." 

"But you must have kissed living people. Your mother — " 

"I never kissed my mother and I do not remember that she ever 
kissed me." 

"But surely—" 

"Surely I've kissed women, yes. But I have never given myself 
over to the business with great enthusiasm." 

"Well, then," she said, "I have at last found myself the occupation 
of a lifetime. I shall teach you how to kiss. But you know, you are 
terribly wistful when you speak of your Jewishness. It sounds like 
the beginning of a story. Some day you must tell it to me. But in the 
meantime you must kiss me." 

I now lifted her bodily out of her chair and drew her to me so that 
I clasped her wholly in my arms. 

"You are learning already," she cried, drawing away her warm 
face. "Tell me are you married?" 

I nodded. 

"Children?" 

"Yes, darling. Two." 

"And your wife?" 

"Very beautiful and relentlessly intelligent. I assure you I am not 
at all worthy of her." 



FAREWELL TO JUDAS 



279 



"Of course, or you would not throw yourself into my arms. And 
the children?" 

"Don't ask. They're both born into the courts of the Sun." 

She caught her breath swiftly. "And how could it be otherwise! 
But tell me: what are you going to do with me?" 

I looked at her a moment. "I don't know," I said. "I don't see how 
I can have anything to say about disposing of you." 

"I don't understand you, darling." 

"I feel like a beggar who has been invited to the office of a banker, 
and the first thing the banker asks him is how he expects to dispose 
of all the money in the bank. I can't believe that you are mine to 
dispose of." . 

She got off my lap and resumed her place opposite me. Maybe 
I'm not for you to dispose of," she said, and a moment later was 
kneeling before me. "Don't believe me when I say things like that, 
darling," she pleaded. "I do love you. Well find a way out, too, in 

time." ■..-, 

I just about managed to kiss her once more, hurriedly, before Ada, 
in a majestic black cape, swept in. "I'm glad you're still here, Roth, 
she said breezily, "I've got some good advice for you. Alma's little 
boy friend's found out about your coming here, and if you want to 
sleep soundly tonight I suggest that you ask your steward for another 
cabin. The boy's at the bar now, with the rest of the engineers in his 
party, all stewed to the gills." 

"I should have changed my cabin before," I replied. "But I m 
afraid it's too late now. Stewart'll think I'm running away from him." 

"Aren't you?" asked Ada archly. 

Why did everyone take it for granted that because that worm was 
angry, I had to be afraidl Was I afraid! I'd find out soon enough. 

"No," I replied to Ada, and added: "Good night." It was all I 
could do to restrain myself from banging the door as I went out. 

10 

In the blind rush for my cabin, I could only think of two people. 
It would probably upset me completely to meet Cohen — of that I 
was certain. As for the other, I did want to encounter him. The 
cabin which he shared with me seemed the logical place to seek him 



280 



JEWS MUST LIVE 



out. And yet, deep in my heart, I loathed the prospect of looking 
at him. Maybe, I said to myself, youVe reached the point where 
the sight of a Jew has become obnoxious to you; but you are still 
far from being at ease with the rest of the world . . , Then whom was 
I looking for? 

I felt a distinct sense of mystery enveloping me as I opened wide 
the cabin door and shut it slowly behind me. The cabin seemed 
quite bare. The Scotchman was out — probably drinking again. Yet 
for all of the cabin's bareness I did not feel alone. I felt cornered, 
shadowed as though my destiny had suddenly become embodied and 
was haunting me. I stepped forward hesitantly, paused at the water 
basin, and caught sight of the mysterious presence. 

Something so familiar and yet so strange! Either I had never 
been quite so near him before, or I had never glimpsed him in the 
proper moment of space. The whole man before me seemed to blaze 
like a torch, as I tried to make up my mind why so much more of 
me feared him than had ever feared anything else before in a lonely 
universe. His brow darkened so that it was like a shadow cast by 
his fierce shock of black hair. His eyes stared with startling intelli- 
gence out of their deep sockets. They seemed more afraid of being 
seen than of what they might see if they dared to receive vision. 
His full thick lips were pressed together with the contemptuous des- 
pair of an animal which is cornered, but knows that it will be al- 
lowed to escape. Without apparently opening his mouth he made 
distinct mouthless speech. 

JUDAS: What do you want with me? 

I: I want you to order the pride to die out in your eyes. I want 
you to be ashamed and confess your guilt. 

JUDAS: But I am guilty of nothing. So what is there to be 
ashamed of? 

I: Perhaps you can explain what you happen to be doing here. 
Spying on me, aren't you? But what is spying to you that it should 
worry your conscience? And whom do you think you serve by im- 
posing your unpleasant presence on me? 

JUDAS: You yourself. 

I: Perfect. It's what I expected you to say. It wouldn't properly 



FAREWELL TO JUDAS 



281 



be you if you didn't interpret your easy meanness as an act of un- 
selfish philanthropy. That's the most damnable thing about you. 
You must lie and cheat because it's second nature with you. But 
you must always be doing it in the name of some worthy cause. You 
put your ill-smelling hands on a man, and proceed to carefully, 
painstakingly choke the life out of him. But that is not enough. 
Not for you. You must explain to the world that you are really doing 
a good thing, that you are choking the man out of sheer love of him." 

JUDAS: I do love you. 

I: Of course. I do not doubt it. You love me, just as you love 
your mother, your wife> your sons or your daughters. For you are 



s7 "Tke difference" says Boris Abramovitch in Sholom Ash'es 
Three Cities, "between the Russians and the Jews consists rather 
in this: that the Russian loves to confess the evil that he does to 
his fellow-men, while the Jew prefers to confess only his good deeds. 
He conceals the evil within him, or forces himself to express it. The 
reason at the back of this is that the Russian tikes to have some- 
thing on his conscience; without a few pecks of sin, as it were, he 
doesn't like to show himself in the street, and if he shouldn't happen 
to have committed any he thinks up a few sins simply that he may 
be able to promenade with the mark of Cain on his brow. The Jew, 
on the other hand, likes always to have a clean conscience so as to 
be on the sure side. The slyness for which Jews are so famed con- 
sists in keeping their 'account' in the spiritual ledger perpetually 
balanced, as if an inspector might come along at any minute, A 
Jew may commit the meanest offenses, but he will always find some 
way of putting them in such a pure light in his own mind that they 
are changed into little virtues. If nothing else will serve, then he 
will make the good Lord his accomplice, as Jacob did. If a Christian 
had tricked Laban like Jacob — even if only in a small fraud like the 
peeled wands — he certainly would have felt guilty; but Jacob 
actually made a good deed out of it, on the excuse that it was neces- 
sary for his wife and children. The Jew is always prepared to trans- 
from his dirty, brutally egotistic interests into holy virtues. That's 
the kernel, if you'll excuse my saying so, of Jewish cunning." 



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JEWS MUST LIVE 



not content with being merely good; you are respectable, too. You 
have made of your house a very fortress of respectability* No one 
loves a mother more than you love a mother. No one adores a 
sister more tenderly than you adore a sister. But you have built 
a fence about your home and about those you fancy to love. You 
have drawn an ominous line under your life and under the lives of 
those related to you by the more obvious blood-ties. Do you remem- 
ber what they taught you in school about a line? That it's really 
imaginary, that it has no existence in the physical world? Such a 
line you have drawn t!o separate yourself from the world you rob, 
choke and murder. You think it is the essence of virtue to feed 
your own mother and starve the mothers of others. You think it an 
irreproachable thing to build a tender shelter about your sister and 
expose the sisters of others to shame and hunger. Well, you have 
fooled yourself. There is no difference between your mother and 
other mothers, between your sister and other sisters, between your 
daughter and the daughters of the people you hold aloof from as 
strangers. And so, without knowing it, you have consigned your 
own precious mothers, sisters and daughters to your own loathsome 
brothels. 

JUDAS: I cannot understand this passion of yours. I have done 
nothing wrong, nothing unlawful. 

I: I do not accuse you of being unlawful, but of being inhuman. 
Why, pray tell me, do you praise only what you sell, and invariably 
scowl at what you buy? Is that not against all sense of decency and 
humanity? You purchase what seems fair in your eyes, and certainly 
it must be precious to the one who parts with it. Yet when you are 
making the fatal exchange — money for beauty — you have not a smile 
or a kind word for the man who is about to enrich you by yielding 
something of a reluctant order to your grasping faculties. Have you 
ever seen yourself when you offer something for sale? What you 
sell may have usefulness. It it ever had beauty the beauty died in 
it the moment you touched it. Yet as you offer your awful offal your 
face lights up with animation, your lips curve with joyous anticipa- 
tion, and only words of praise tinkle from your tongue. 

JUDAS: That's kandel, business. 



FAREWELL TO JUDAS 



2M 



I: Maybe. Handel seems to justify you in almost every one of 
your monstrous acts. But if I were you I would try to change about 
a bit. I would be a little critical of what I sell, and a bit apprecia- 
tive of what I buy. If only as a first exercise in elementary honesty. 
And I have another major recommendation to make. You have al- 
ready got yourself into the habit of wearing glasses. Why not wear 
smoked glasses? 
JUDAS: Why? 

I: So that you will see less and find what you do see a little less 
desirable. Nothing in the world seems to me to be quite as exten- 
sive and as destructive as your vision. You seem to see everything. 
And whatever you see you want. 

JUDAS: But my wants have never been immoderate. 
I: You mean you never thought your wants were immoderate. 
How could you consider any want of yours immoderate when in your 
black heart you feel that as a son of that old thief Jacob you are 
the true owner of everything lovely and desirable on earth? Maybe 
if you will see less your heart will lust less and your arms and your 
hands will not always be reaching out for the property of others. 
If I were you I would lose no time rinding densely smoked glasses 
to cover the eyes. Otherwise hands might be extended to pluck 
them out. 

JUDAS: One or two eloquent gestures in that direction have 
already been made. 

I: Yes, I know. And you are not frightened. Not because you 
are unafraid. Because you know that always, at the last moment, 
the world is softened by your pleas, and withholds its hands. You 
have learned thoroughly the trick of falling on your knees before it 
and imploring mercy in the names of all your sacred devils. So fre- 
quently have you given this performance that the world has almost 
come to regard those sacred devils as its own. The grand result may 
be that instead of the world plucking out your terrible eyes, it will 
be you who, with your filthy ringers, will nail out the eyes of the 
world. For you have succeeded in teaching the world mercy without 
ever seriously entertaining the idea yourself. 
JUDAS: So you even fear for the world on account of me? 



284 



JEWS MUST LIVE 



I: And with good reason. In the struggle for civilization the issue 
has always been between the world and you: the world striving 
upward, you pulling down, down. It will be a wonderful thing for 
the world when you are quite completely gone. 

JUDAS: You hate me, don't you? 

I: Yes, I hate, I loathe you. 

JUDAS: I can't understand why? 

I: I don't fully understand it myself. But I do know that I 
hate you, I particularly hate your face, face of a Judas, of a Satzkin. 
The revengeful heels left their tracks on that horrible face of yours. 
It is a face which has absorbed an ocean of outraged spit, and it is 
drooping with a dark greenness out of the mean corners of your 
mouth. 

JUDAS: And that you think is a good enough reason for your 
hatred? 

I: Look at you. You have no bank, yet your are represented at 
all bank counsels. You have no army of your own, yet you dictate 
wars in which armies of the young of the world are destroyed. You 
have no honor, no decency, and yet you talk continually of your 
pride. You have no real possessions of your own, yet you are always 
prepared to advise other people how to divide what is their own. All 
the things in the world which are hateful are hateful in you. And 
the things which in the rest of the world are lovely and lovable in 
you are hateful and contemptible. If it is a beautiful thing in a 
brother to love a sister it is a mean thing when it is a Jewish brother 
loving a Jewish sister. If it is a beautiful thing for a man to stand 
up for his country, when it is a Jew who stands up for his country 
the act is corroded with hatefulness. I know that the whole arrange- 
ment of the universe, as I am living in it, is a sort of benevolent 
democracy in which the smaller as well as the more monstrous rep- 
tiles, the insects which attack one's blood from within and those 
planetary powers which shape us from without, each has a function, 
a usefulness, a justification. So have you, I suppose. But I abhor 
you even more than I abhor lice, spiders, diseased orifices of the 
body, roaches, the germs of syphilis and gonorrhea, and those re- 
bellious little aristocrats who compose cancer. You seem to me to 



FAREWELL TO JUDAS 



285 



be some unhealable disease in the blood of the race. Without you, 
life for humanity might be as free, joyous, happy-go-lucky and ad- 
venturously fatal as it must be for the rest of animal creation, as it 
probably was for those lucky races who spermed into a world that 
had not yet fallen under the shadow of your dominion. I do not 
know when I hate you most: by day or by night, when you are vic- 
torious or when you have lost, old or young, stout or lean, drunk ©r 
sober, just or unjust, when you are most happy or when you are 
most miserable, I only know that I hate you with a hatred so steady 
and deadly that it consumes in me all sense of time and place. What 
can I do to you to prove to you how fearfully I detest you? Abuse 
you with speech as I am doing now? Futile gesture! About whom 
have nastier or more terrible things been said? Spit on you? The 
whole world has spit in your face and ground its heel into the spittle. 
I know. This solid drinking glass may well do something a whole 
world has failed to do. See me hold it up? In another moment it 
will go crashing through your horrible skull. . . . 

The mirror fell in a thousand shattered fragments at my feet. 




XVII 

APPENDIX 
DO JEWS EMIT A PECULIAR ODOR? 

I have treated the Jews in every important phase of the life of the 
world about them, I have traced them back to their origins as de- 
scribed (but how mistakenly understood!) by the author of Genesis. 
I have described them as workers, or rather as a race of fortune- 
hunters, people instinctively rekuctant to submit themselves to the 
less glamorous labors of mankind. I have surveyed them, through 
dark unfriendly lenses, pursuing vain, greedy careers as lawyers, phy- 
sicians, money-lenders, merchants, gangsters; as citizens of a coun- 
try and of the world; as actors and theatrical managers; as conduc- 
tors of brothels, licensed and unlicensed; as social climbers confusing 
and belittling all fine social standards; also as Zionists following a 
hastily dyed banner. 

There is still another matter which I cannot allow to become a part 
of the regular body of my book. It is a matter on which I do not 
think I care to venture either an opinion or a guess. I refer to the 
peculiar bad odor which attaches to the name Jew. The word odor is 
here to be understood as physical, not moral. From time immemorial 
people have believed that, aside from religious considerations, there 
is in the flesh and the make up of the Jew a mysterious odorous 
canker that renders association with him uncomfortable in the ex- 
treme. Genesis records that the Egyptians shrank from physical con- 
tact with the Jews. The chronicles of other nations and other time, 
though not as eloquent, yield similar testimony. 

What is the truth in all this? Unable to undertake the role of an 
impartial witness, I am here summoning the testimony of three men, 
each the greatest intellect and the most representative personality of 
his century: Sir Thomas Browne for the seventeenth century, Vola- 
tire for the eighteenth, and Heinrich Heine for the nineteenth: 
Sir Thomas Browne: 
'That Jews stink naturally, that is, that in their race and nation 

289 



290 



JEWS MUST LIVE 



there is an evil savour, is a received opinion we know not how to 
admit; although concede many questionable points, and dispute not 
the verity of sundry opinions which are of affinity hereto. We will 
acknowledge that certain odours attend on animals, no less than 
certain colors; that pleasant smells are not confined unto vegeta- 
bles, but found in divers animals, and some more richly than 
in plants. And though the Problem of Aristotle inquire why no ani- 
mal smells sweet beside the Parde? yet later discoveries add divers, 
sorts of Monkeys, the Civet Cat, and Gazela, from which our Musk 
proceeded We confess that beside the smell of the species, there 
may be individual odours, and every Man may have a proper and 
peculiar savour ; which although not perceptible unto Man, who hath 
this sense, but weak, yet sensible unto Dogs, who hereby can single 
out their masters in the dark. We will not deny that particular Men 
have sent forth a pleasant savour, as Theophrastus and Plutarch re- 
port of Alexander the great, and Tzetzes and Cardan do testify of 
themselves. That some may also emit an unsavory odour, we have 
no reason to deny; for this may happen from the quality of what 
they have taken; the factor whereof may discover itself by sweat and 
urine as being unmasterable by the natural heat of Man, not to be 
dulcified by concoction beyond an unsavory condition: the like may 
come to pass from putrid humours, as is often discoverable in putrid 
and malignant feavors. And sometime also in gross and humid bodies 
even in the latitude of sanity; the natural heat of the parts being 
insufficient for a perfect and thorough digestion, and the errors of one 
concoction not rectifiable by another. But that an unsavory odour is 
gentilitious or national unto the Jews, if rightly understood, we can- 
not well concede; nor will the information of reason or fence induce it. 
"For first, Upon consult of reason, there will be found no easie as- 
surance to fasten a material or temperamental propriety upon any 
nation; there being scarce any condition (but what depends upon 
clime) which is not exhausted or obscured from the commixture of 
introvenient nations either by commerce or conquest; much more 
will it be difficult to make out this affection in the Jews; whose race 
however pretended to be pure, must needs have suffered inseparable 
commixtures with nations of all sorts; not only in regard of their 



APPENDIX 



291 



proselytes, but their universal dispersion; some being posted from 
several parts of the earth, others quite lost, and swallowed up in 
those nations where they planted. For the tribes of Reuben, Gad, part 
of Manasses and Naphtkali, which were taken by Assur, and the rest 
at the Sacking of Samaria, which were led away by Saimanasser into 
Assyria, and after a year and a half arrived at Arsereth, as is deliv- 
ered in Esdras; these I say never returned, and are by the Jews as 
vainly expected as their Messias. Of those of the tribe of Judah and 
Benjamin, which were led captive into Babylon by Nebuchadnezzar, 
many returned under Zorobabel; the rest remained, and from thence 
long after upon invasion of the Saracens, fled as far as India; where 
yet they are said to remain, but with little difference from the Gen- 
tiles. 

"The Tribes that returned to Judea } were afterward widely dis- 
persed; for beside sixteen thousand which Titus sent to Rome unto 
the triumph of his father Vespasian, he sold no less than an hundred 
thousand for slaves. Not many years after, Adrian the Emperour, 
who ruined the whole Countrey, transplanted many thousands into 
Spain, from whence they dispersed into divers Countreys, as into 
France and England, but were banished after from both. From Spain 
they dispersed into Africa, Italy, Constantinople, and the Dominions 
of the Turk, where they remain as yet in very great numbers. And 
if (according to good relations) where they may freely speak it, they 
forbear not to boast that there are at present many thousand Jews in 
Spane, France, and England, and some dispensed withall even to the 
degree of Priesthood; it is a matter very considerable, and could they 
be smelled out, would much advantage, not only the Church of 
Christ, but also the coffers of Princes. 

"Now having thus lived in several Countries, and alwaies in sub- 
jection, they must needs have suffered many commixtures; and we 
are sure they are not exempted from the common contagion of Venery 
contracted first from Christians. Nor as fornications unfrequent be- 
tween them both; there commonly passing opinions of invitement, 
that their Women desire copulation with them rather then their own 
Nation, and affect Christian carnality above circumcised venery. It 
being therefore acknowledged, that some are lost, evident that others 



295 



JEWS MUST LIVE 



are mixed, and not sure that any are distinct, it will be hard to estab- 
lish this quality upon the Jews, unless we also transfer the same unto 
those whose generations are mixed, whose genealogies are Jewish, and 
naturally derived from them. 

"Again, if we concede a National unsavouriness in any people, yet 
shall we find the Jews less subject hereto than any, and that in those 
regards which most powerfully concur to such effects, that is, their 
diet and generation. As for their diet whether in obedience unto 
the precepts of reason, or the injunctions of parsimony, therein they 
are very temperate; seldom offending in ebriety or excess of drink, 
nor erring in gulosity or superfluity of meats ; whereby they prevent 
indigestion and crudities, and consequently putrescence of humors. 
They have in abomination all flesh maimed, or the inwards any way 
vitiated; and therefore eat no meat but of their own killing. They 
observe not only fasts at certain times, but are restrained unto very 
few dishes at all times; so few that whereas St. Peters sheet will 
hardly cover our Tables, their Law doth scarce permit them to set 
forth a Lordly feast; nor any way to answer the luxury of our 
times, or those of our forefathers. For of flesh their Law restrains 
them many sorts, and such that compleat our feasts: That Animal, 
Propter conviva natum, they touch not, nor any of its preparations, 
or parts so much in respect at Roman Tables, nor admit they unto 
their board, Hares, Conies, Herons, Plovers or Swans. Of Fishes 
they only taste of such as have both fins and scales; which are com- 
paratively few in numbers, such only, saith Aristotle, whose Egg or 
spawn is arenaceous; whereby are excluded all cetaceous and cartila- 
glous Fishes; many pectinal, whose ribs are rectilineal; many costal, 
which have their ribs embowed; all spinal, or such as have no ribs, 
but only a backbone, or somewhat analagous thereto, as Eels, Con- 
gers, Lampries; all that are testaceous, as Oysters, Codes, WUks, 
Scollops, Muscles; and likewise all crustaceous, as Crabs, Shrimps 
and Lobsters. So that observing a spare and simple diet, whereby 
they prevent the generation of crudities; and fasting often whereby 
they might also digest them; they must be less inclinable unto this 
infirmity then any other Nation, whose proceedings are not so rea- 
sonable to avoid it. 



APPENDIX 



293 



"As for their generations and conceptions (which arc the purer 
from good diet), they become more pure and perfect by the strict 
observation of their Law; upon their injunctions whereof, they 
severely observe the times of Purification, and avoid all copulation, 
either in the uncleanness of themselves or impurity of their Women. 
A Rule, I fear, not so well observed by Christians; whereby not 
only conceptions are prevented, but if they proceed, so vitiated and 
defiled, that durable inquinations remain upon the birth. Which, 
when the conception meets with these impurities, must needs be 
very potent; since in the purest and most fair conceptions, learned 
men derive the cause of Pox and Meazels, from principals of that 
nature; that is, the menstruous impurities in the mother's blood, 
and virulent tinctures contracted by the Infant, in the nutriment of 
the womb. 

"Lastly, Experience will convict it; for this offensive odor is no 
way discoverable in their Synagogues where many are, and by reason 
of their number could not be concealed: nor is the same discernable 
in commerce or conversation with such as are cleanly in Apparel, 
and decent in their Houses. Surely the Vilziars and Turkish Basha's 
are not of this opinion; who as Sir Henry Blunt informeth, do gen- 
erally keep a Jew of their private Counsel. And were this true, the 
Jews themselves do not strictly make out the intention of their Law, 
for in vain do they scruple to approach the dead, who livingly are 
cadaverous, or fear any outward pollution, whose temper pollutes 
themselves. And lastly, were this true, yet our opinion is not impar- 
tial; for unto converted Jews who are of the same seed, no Man 
imputeth this unsavoury odor; as though Aromatized by their con- 
version, they lost their scent with their religion, and smelt no longer 
then they savoured of the Jew. 

"Now the ground that begat or propogated this assertion, might 
be the distasteful aversness of the Christian from the Jew, upon the 
villainy of that fact, which made them abominable and stink in the 
nostrils of all Men. Which real practise and metaphorical expression, 
did after proceed into a literal construction; but was a fraudulent 
illation; for such an evil savour their father Jacob acknowledged in 
himself, when he said, his sons had made him stink in the land, that 



294 



JEWS MUST LIVE 



is, to be abominable unto the inhabitants thereof. Now how 
dangerous it is in sensible things to use metaphorical expressions 
unto the people, and what absurd conceits they will swallow in their 
literals; an impatient example we have in our profession; who 
having called an eaten ulcer by the name of a Wolf, common appre- 
hensive conceives a reality therein; and against ourselves ocular 
affirmations are pretended to confirm it. 

"The nastiness of that Nation, and sluttish course of life hath 
much promoted the opinion, occasioned by their servile condition at 
first, and inferiour ways of parsimony ever since; as is delivered by 
Mr. Sandys. They are generally fat, saith he, and rank of the savours 
which attend upon sluttish corpulency. The Epithetes assigned them 
by ancient times, have also advanced the same; for Ammianus 
Marcellinm describeth them in such language; and Martial more 
ancient, in such a relative expression sets fourth unsavoury Bassa. 
Quod jejunia Sabbatoriorum. 
Malletn, quam quod ales, olere Bassa. 

"From whence notwithstanding we cannot infer an inward imper- 
fection in the temper of that Nation; it being but an effect in the 
breath from the outward observation, in their strict and tedious 
fasting; and was a common effect in the breaths of other Nations, 
became a Proverb among the Greeks, and the reason thereof begot 
a Problem in Aristotle. 

"Lastly, if all were true, and were this savour conceded, yet are 
the reasons alleadged for it no way satisfactory. Hucherius, and 
after him Alsarius Crucius, imputes this effect unto their abstinence 
from salt or salt meats; which how to make good in the present diet 
of the Jews } we know not; nor shall we conceive it was observed of 
old, if we consider they seasoned every Sacrifice, and all oblations 
whatsoever; whereof we cannot deny a great part was eaten by the 
Priests. And if' the offering were of flesh, it was salted no less than 
thrice, that is, once in the common chamber of salt, at the foot-step 
of the Altar, and upon the top thereof, as is at large delivered by 
Maimonides. Nor if they refrained all salt, is the illation very 
urgent; for many there are, not noted for ill odours, which eat no 
salt at all; as all carnivorous Animals, most Children, many whole 



APPENDIX 



295 



Nations, and probably our Fathers after Creation; there being indeed 
in every thing we eat, a natural and concealed salt, which is separ- 
ated by digestion, as doth appear in our tears, sweat and urines, 
although we refrain all salt, or what doth seem to contain it. 

"Another cause is urged by Compegius, and much received by 
Christians; that this ill savour is a curse derived upon them by 
Christ, and stands as a badge or a brand of a generation that cruci- 
fied their Salvator. But this is a conceit without all warrant; and 
an easie way to take off dispute in what point of obscurity soever. 
A method of many Writers, which much depreciates the esteem and 
value of miracles; that is, therewith to salve not only real verities, 
but also non-existencies. Thus have elder times not only ascribed the 
immunity of Ireland from any venomous beast, unto the staff or rod 
of Patrick; but the long tails of Kent, unto the malediction of Austin, 

"Thus therefore, although we concede that many opinions are true 
which hold some conformity to this, yet in assenting hereto, many 
difficulties must arise: it being a dangerous point to annex a constant 
property unto any Nation, and much more this unto the Jew; since 
this quality is not verifiable by observation, since the grounds are 
feeble that should establish it; and lastly, since if all were true, yet 
are the reasons alleadged for it, of no sufficiency to maintain it." 

Marie Francois Auret de Volatire: 

"You order me to draw you a faithful picture of the spirit of the 
Jews, and of their history, and— without entering into the ineffable 
ways of Providence, which are not our ways — you seek in the man- 
ners of this people the source of the events which that Providence 
prepared. 

"It is certain that the Jewish nation is the most singular that the 
world has ever seen; and although, in a political view, the most con- 
temptible of all, yet in the eyes of a philosopher, it is, on various ac- 
counts, worthy of consideration. 

"The Guebers, the Banins, and the Jews, are the only nations 
which exist dispersed, having no alliance with any people, are per- 
petuated among foreign nations, and continue apart from the rest 
of the world. 

"The Guebers were once infinitely more considerable than the 



296 



JEWS MUST LIVE 



Jews, for they are castes of the Persians, who had the Jews under 
their dominion; but they are now scattered over but one part of 
the East. 

"The Banians, who are descended from the ancient people among 
whom Pythagoris acquired his philosophy, exists only in India and 
Persia; but the Jews are dispersed over the whole face of the earth, 
and if they are assembled, would compose a nation much more num- 
erous than it ever was in the short time that they were masters of 
Palestine. Almost every people who have written the history of their 
origin, have chosen to set it off by prodigies ; with them all has been 
miracle; their oracles have predicted nothing but conquest; and such 
of them as have really become conquerors have had no difficulty in 
believing these ancient oracles which were verified by the event. 
The Jews are distinguished among the nations by this — that their 
oracles are the only true ones, of which we are not permitted to 
doubt. These oracles, which they understand only in the literal sense, 
have a hundred times foretold to them that they should be masters 
of the world; yet they have never possessed anything more than a 
small corner of land, and that only for a small number of years, and 
they have not now so much as a village of their own. They must, then, 
believe, and they do believe, that their predictions will one day be 
fulfilled, and that they shall have the empire of the earth. 

" Among the Mussulmans and the Christians they are the lowest 
of all nations, but they think themselves the highest. This pride in 
their abasement is justified by an unanswerable reason — viz., that 
they are in reality the fathers of both Christians and Mussulmans. 
The Christian and the Mussulman religions acknowledged the Jewish 
as their parent; and, hold this parent in reverance and in abhorrence. 

"It were foreign to our present purpose to repeat that continued 
succession of prodigies, which astonishes the imagination and exer- 
cises the faith. We have here to do only with events purely historical, 
wholly apart from the divine concurrence and the miracles which 
God, for so long a time, vouchsafed to work in this people's favor. 

"First, we find in Egypt, a family of seventy persons producing, 
at the end of two hundred and fifteen years, a nation counting six 
hundred thousand fighting men ; which makes, with the women, the 



APPENDIX 



297 



children and the old men, upward of two millions of souls. There is 
no example upon earth of so prodigious an increase of population; 
this people, having come out of Egypt, stayed forty years in the 
deserts of Stony Arabia, and in that frightful country the people 
much diminished. 

"What remained of this nation advanced a little northward in 
those deserts. It appears that they had the same principles which the 
tribes of Stony and Desert Arabia have since had, of butchering 
without mercy the inhabitants of little towns over whom they had 
the advantage, and reserving only the young women. The interests 
of population have ever been the principal object of both, We find 
that when the Arabs had conquered Spain, they imposed tributes of 
marriageable girls; and at this day the Arabs of the desert make no 
treaty without stipulating for some girls and a few presents. 

"The learned have agitated the question whether the Jews, like 
so many other nations, really sacrificed men to the Divinity. This 
is a dispute on words; those whom the people consecrated to the 
anathema were not put to death on an altar, with religious rites; 
but they were not the less immolated, without its being permitted to 
pardon any one of them. 

Leviticus (xxxvii.,29) expressly forbids the redeeming of those 
who shall have been devoted. Its words are, "They shall surely be 
put to death." By virtue of this law it was that Jephthah devoted 
and killed his daughter, that Saul would have killed his son, and 
that the prophet Samuel cut in pieces Ding Agag, Saul's prisoner. It 
is quite certain that God is the master of the lives of men, and that 
it is not for us to examine His laws. We ought to limit ourselves to 
believing these things and reverencing in silence the designs of 
God, who permitted them. 

"It is also asked what right had strangers like the Jews to the land 
of Canaan? The answer is, that they had what God gave them. 

"No sooner had they taken Jericho and Lais than they had a civil 
war among themselves, in which the tribes of Benjamin was almost 
wholly exterminated— men, women, and children; leaving only six 
hundred males. The people, unwilling that one of the tribes should 
be annihiliated, bethought themselves of sacking the whole city of 



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JEWS MUST LIVE 



the tribe of Manasseh, killing all the men, old and young, all the 
children, all the married women, all the widows, and taking six 
hundred virgins, whom they gave to the six hundred survivors of the 
tribe of Benjamin, to restore that tribe, in order that the number 
of their twelve tribes might still be complete. 

"Meanwhile, the Phoenicians, a powerful people, settled in the 
coasts from time immemorial, being alarmed at the depredations and 
cruelties of these newcomers, frequently chatised them; the neigh- 
boring princes united against them; and they were seven times re- 
duced to slavery, for more than two hundred years. 

"At last they made themselves a king, whom they elected by lot. 
This king could not be very mighty, for in the first battle which 
the Jews fought under him, against their masters, the Philistines, 
they had, in the whole army, but one sword and one lance, and not 
one weapon of steel. But David, their second king, made war with 
advantage. He took the city of salem, afterwards so celebrated under 
the name of Jerusalem, and then the Jews began to make some figure 
on the borders of Syria, Their government and their religion took a 
more august form. Hitherto they had not means of rising a temple, 
though every neighboring nation had one or more. Solomon built 
a supberb one, and reigned over this people about forty years. 

"Not only were the days of Solomon the most flourishing days 
of the Jews, but all the kings upon earth could not exhibit a treas- 
ure of approaching Solomon's. His father, David, whose predecessor 
had not even iron, left to Solomon twenty-five thousand six hundred 
and forty-eight millions of French livres in ready money. His fleets, 
which went to Ophir, brought him sixty-eight millions per annum 
in pure gold, without reckoning the silver and jewels. He had forty 
thousand stables, and the same number of coach-houses, twenty thou- 
sand stables for his cavalry, seven hundred wives, and three hundred 
concubines. Yet he had neither wood nor workmen for building his 
palace and the temple; he borrowed them of Hiram, King of Tyre, 
who also furnished gold; and Solomon gave Hiram twenty towns in 
payment. The commentators have acknowledged that these things 
need explanation, and have suspected some literal error in the copy- 
ist, who alone can have been mistaken. 



APPENDIX 



299 



"On the death of Solomon, a division took place among the twelve 
tribes composing the nation. The kingdom was torn asunder, and 
separated into two small provinces, one of which was called Judah, 
the other Israel— nine tribes and a half composing the Israelitish 
province, and only two and a half that of Judah. Then there was 
between these two small peoples a hatred, the more inplacable as 
they were kinsman and neighbors, and as they had different religions; 
for at Sichem and at Samaria they worshipped "Baal" — giving to 
God a Sidonian name; while at Jerusalem, they worshipped "Adonai." 
At Sichem were consecrated two calves; at Jerusalem, two cherubim 
— which were two winged animals with double heads, placed in the 
sanctuary. So, each faction having its kings, its gods, its worship, 
and its prophets, they made a bloody war upon each other. 

"While this war was carried on, the kings of Assyria, who con- 
quered the greater part of Asia, fell upon the Jews; as an eagle 
pounces upon two lizards while they are fighting. The nine and a 
half tribes of Samaria and Siches were carried off and dispersed for- 
ever; nor ha3 it been precisely known to what places they were led 
into slavery. 

"It is but twenty leagues from the town of Samaria to Jerusalem, 
and their territories joined each other; so that when one of these 
towns was enslaved by powerful conquerors, the other could not long 
hold out. Jerusalem was sacked several times; it was tributary to 
kings Hazael and Razin, enslaved under Tiglah-Pilser, three times 
taken by Nebuchodonosor, or Nebuchadnezzar, and at last destroyed. 
Zedekiah, who had been set up as king or governor by this conqueror, 
was led, with his whole people, into captivity in Babylonia; so that 
the only Jews left in Palistine were a few enslaved peasants, to sow 
the ground. 

"As for the little country of Samaria and Sichem, more fertile 
than that of Jerusalem, it was re-peopled by foreign colonies, sent 
there by Assyrian kings, who took the name of Samaritans. 

"The two and a half tribes that were slaves in Babylonia and the 
neighboring towns for seventy years, had time to adopt the usages 
of their masters, and enriched their own tounge by mixing with it 
the Chaldaean; this is incontestable. The historian Josephus tells 



300 



JEWS MUST LIVE 



us that he wrote first in Chaldaean, which Is the language of his 
country. It appears that the Jews acquired but little of the science 
of the Magi; they turned brokers, money-changers, and old-clothes 
men; by which they made themselves necessary, as they still do, and 
grew rich. 

"Their gains enabled them to obtain, under Cyrus, the liberty of 
rebuilding Jerusalem; but when they were to return into their own 
country, and those who had grown rich at Babylon, would not quit 
so fine a country for the mountains of Corlesyria, nor the fruitful 
banks of Euphrates and the Tigris, for the torrent of Kedron. Only 
the meanest part of the nation returned with Zerobabel. The Jews 
of Babylon contributed only their alms to the rebuilding of the city 
and the temple; nor was the collection a large one; for Esdras re- 
lates that no more than seventy thousand crowns could be raised 
for the erection of this temple, which was to be that of all the earth. 

"The Jews still remained subject to Alexander; and when that 
great man, the excusable of all conquerors, had, in the early years 
of his victorious career, began to raise Alexandria, and make it the 
centre of the commerce of the world, the Jews flocked there to ex- 
ercise their trade of brokers; and there it was that their rabbis at 
length learned something of the sciences of the Greeks. The Greek 
tongue became absolutely necessary to all trading Jews. 

"After Alexander's death, this people continued subject in Jerusa- 
lem to the kings of Syria, and in Alexandria to kings of Egypt; and 
when these kings were at war, this people always shared the fate 
of their subjects, and belonged to the conqueror. 

"From the time of their captivity at Babylon the Jew never had 
particular governors taking the title of king. The pontiffs had the 
internal administration, and these pontiffs were appointed by their 
masters; they sometimes paid very high for this dignity, as the 
Greek patriach at Constantinople pays for his at present. 

"Under Antiochus Epiphanes they revolted; the city was once 
more pillaged, and the walls demolished. After a succession of similar 
disasters, they at length obtained for the first time, about a hundred 
and fifty years before the Christian era, permission to coin money, 
which permission was granted them by Antiochus Sidetes. They then 



APPENDIX 



301 



had chiefs, who took the name of kings, and ever wore a diadem. 
Antigonus was the first who was decorated with this ornament, which 
without the power, confers but little honor. 

"At that time the Romans were beginning to become formidable 
to the kings of Syria, masters of the Jews; and the latter gained 
over the Roman senate by presents and acts of submission. It seemed 
that the wars in Asia Minor would, for a time at least, give some 
relief to this unfortunate people; but Jerusalem no sooner enjoyed 
some shadow of liberty than it was torn by civil wars, which render- 
ed its condition under its phantoms of kings much more pitiable than 
it had ever been in so long and various a succession of bondages. 

"In their intertine troubles, they made the Romans their judges. 
Already most of the kingdoms of Asia Minor, Southern Africa, and 
three-fourths of Europe, acknowledged the Romans as their arbiters 
and masters. "Pompey came into Syria to judge the nation and to 
depose several petty tyrants. Being deceived by Aristobulus, who dis- 
puted the royalty of Jerusalem, he avenged himself upon him and his 
party. He took the city; had some of the seditious, either priests or 
Pharisees, crucified; and not long after, condemmed Aristobulus, 
King of the Jews, to execution. 

"The Jews, ever unfortunate, ever enslaved, and ever revolting, 
again brought upon them the Roman arms. Crassus and Cassius pun- 
ished them; and Metellus Scipio had a son of King Aristobulus, 
named Alexander, the author of all the troubles, crucified. 

"Under the great Ceasar, they were intirely subject and peaceable. 
Herod, famed among them and among us, for a long time was merely 
tetrach, but obtained from Antony the crown of Judaea, for which he 
paid dearly; but Jerusalem would not recognize this new king, be- 
cause he was descended from Esau, and not from Jacob, and was 
merely an Idumaean. The very circumstance of his being a foreigner 
caused him to be chosen by the Romans, the better to keep this 
people in check. The Romans protected the king of their nomination 
with an army; and Jerusalem was again taken by assault, sacked, 
and pillaged. 

"Herod, afterwards protected by Augustus, became one of the most 
powerful sovereigns among the petty kings of Arabia, He restored 



302 



JEWS MUST LIVE 



Jerusalem, repaired the fortifications that surrounded the temple, so 
dear to the Jews, and rebuilt the temple, itself; but he could not 
finish it, for he wanted money and workmen. This proves that, after 
all, Herod was not rich; and the Jews, though fond of their temple, 
were still fonder of their money. 

"The name of king was nothing more than a favor granted by the 
Romans; it was not a title of succession. Soon after Herod's death, 
Judaea was governed as a subordinate Roman, by the pro-consul of 
Syria, although from time to time the title of king was granted, some- 
time to one jew somtimes to another, for a considerable sum of 
money, as under the emperor Claudius, when it was granted to the 
Jew Agrippa. 

"A daughter of Agrippa was that Berenice, celebrated for having 
been beloved by one of the best emperors Rome can boast. She it was 
who, by the injustice she experienced from her countrymen, drew 
down the vengeance of the Romans upon Jerusalem. She asked for 
justice, and the factions of the town refused it. The seditious spirit of 
the people impelled them to fresh excesses. Their character at all 
times was to be cruel; and their fate, to be punished. 

"This memorable siege, which ended in the destruction of the city, 
was carried on by Vespasian and Titus. The exaggerating Josephus 
pretends that in this short war, more than a million of Jews were 
slaughtered. It is not to be wondered at that an author who puts fif- 
teen thousand men in each village should slay a million. What re- 
mained were exposed in the public markets; and each Jew was sold 
at about the same price as the unclean animal of which they dare 
not eat. 

"In this last dispersion they again hoped for a deliverer; and under 
Adrian, whom they curse in their prayers, there arose one Baroxhe- 
bas, who called himself a second Moses — a Shiloh — a Christ. Having 
assembled many of these wretched people under his banners, which 
they believed to be sacred, he perished with all his followers. It was 
the last struggle of this nation, which has never lifted its head again. 
Its constant opinion, that barrenness is a reproach, has preserved it; 
the Jews have ever considered as their two first duties, to get money 
and children. 



APPENDIX 



303 



"From this short summary it results that the Hebrews have ever 
been vagrants, or robbers, or slaves, or seditious. They are still vaga- 
bonds upon the earth, and abhorred by men, yet affirming that 
heaven and earth and all mankind were created for them alone. 

f 'It is evident, from the situation of Judaea, and the genius of this 
people, that they could not but be continually subjugated. It was 
surrounded by powerful and warlike nations, for which it had an 
aversion; so that it could neither be in alliance with them, nor pro- 
tected by them. It is impossible for it to maintain itself by its 
marine; for it soon lost the port which in Solomon's time it had on 
the Red Sea; and Solomon himself always employed Tyrians to build 
and to steer his vessels, as well as to erect his place and his temple. 
It is then manifest that the Hebrews had neither trade nor manufac- 
tures, and that they could not compose a flourishing people. They 
never had an army always ready for the field, like the Assyrians, the 
Medes, the Persians, the Syrians, and the Romans. The laborers and 
artisans took up arms only as occasion required, and consequently 
could not form well-disciplined troops. Their mountains, or rather 
their rocks, are neither high enough, not sufficiently contiguous, to 
have afforded an effectual barrier against invasion. The most numer- 
ous part of the nation, transported to Babylon. Persia, and to India, 
or settled in Alexandria, were too much occupied with their traffic 
and their brokerage to think of war. Their civil government, some- 
times republican, sometimes pontifical, sometimes monarchial, and 
very often reduced to anarchy, seems to have been no better than 
their military discipline. 

"You ask, what was the philosophy of the Hebrews? The answer 
will be a very short one — they had none. Their legislator himself does 
not anywhere speak expressly of the immorality of the soul, nor of 
the rewards of another life. Josephus and Philo believe the soul to be 
material; their doctors admitted corporeal angels; and when they 
sojourned at Babylon, they gave to these angels the names given 
them by the Chaldeans — Michael, Gabriel, Raphael, Uriel. The name 
of Satan is Babylonian, and is in somewise the Arimanes of Zoroaster. 
The dogma of the immortality of the soul was developed only in the 
course of ages, and among the Pharisees. The Sadducees always de- 



304 



JEWS MUST LIVE 



nied this spirituality, this immortality, and the existence of the 
angels. Nevertheless, the Sadducees communicated uninterrupedly 
with the Pharisees, and had even sovereign pontiffs of their own sect. 
The prodigious difference in opinion between these two great bodies 
did not cause any disturbance. The Jews, in the latter times of their 
sojourn at Jerusalem, were scrupulously attached to nothing but the 
ceremonials of their law. The man who had eaten pudding or rabbit 
would have been stoned; while he who denied the immortality of the 
soul might be high-priest. 

"It is commonly said that the abhorrence in which the Jews held 
other nations proceeded from their horror of idolatry; but it is much 
more likely that the manner in which they at the first exterminated 
some of the tribes of Canaan, and the hatred which the neighboring 
nations conceived for them, were the cause of this invincible aver- 
sion. As they knew no nations but their neighbors, they thought that 
in abhorring them they detested the whole earth, and thus accus- 
tomed themselves to be the enemies of all men, 

"One proof that this hatred was not caused by the idolatry of the 
nations is that we find in the history of the Jews that they were very 
often idolaters. Solomon himself sacrificed to strange gods. After him, 
we find scarcely any king in the little province of Judah that does not 
permit the worship of these gods and offer them incense. 

The province of Israel kept its two calves and its sacred groves, or 
adored other divinities. 

"This idolatry, with which so many nations are reproached, is a 
subject on which but little light has been thrown. Perhaps it would 
not be difficult to efface this stain upon the theology of the ancients. 
All polished nations had the knowledge of a supreme God, the master 
of the inferior gods and of men. The Egyptians themselves recognized 
a first principle, which they called Knef, and to which all beside was 
subordinate. The ancient Persians adored the good principle, Oros- 
manes; and were very far from sacrificing to the bad principle, Ari- 
manes, whom they regarded nearly as we regard the devil. Even to 
this day, the Fuebers have retined the sacred dogma of the unity of 
God. The ancient Brahmins acknowledged only one Supreme Being; 
the Chinese associated no inferior being with the Divinity, nor had 



APPENDIX 



305 



any idol until the times when the populace were led astray by the 
worship of Fo, and the superstitions of the honzes. The Greeks and 
the Romans, notwithstanding the multitude of their gods, acknowl- 
edge in Jupiter the absolute sovereign of heaven and earth. Homer, 
himself in the most absurd poetical fictions, has never lost sight of 
this truth. He constantly represents Jupiter as the only Almighty, 
sending good and evil upon earth, and with a motion of his brow, 
striking gods and men with awe. Altars were raised, and sacrifices 
offered to inferior gods, dependent on the one supreme. There is not 
a single monument of antiquity in which the title of sovereign of 
heaven is given to any secondary deity— to Mercury, to Apollo, to 
Mars. The thunderbolt was ever the attribute of the master of all, 
and of him only. 

"The idea of a sovereign being, of his providence, of his eternal 
decrees, is to be found among all philosophers and all poets. In short, 
it is perhaps as unjust to think that the ancients equalled the heroes, 
the genii, the inferior gods, to him whom they called the father and 
master of the gods, as it would be ridiculous to imagine that we 
associate with God the blesses and the angels. 

"You then ask whether the ancient philosophers and law-givers 
borrowed from the Jews, or the Jews from them? We must refer the 
question to Philo; he owns that before the translation of the Septua- 
gint the books of his nation were unknown to strangers. So great 
people cannot have received their laws and their knowledge from a 
little people, obscure and enslaved. In the time of Osis, indeed, the 
Jews had no books; in his reign was accidentally found the only 
copy of law then in existence. This people, after their captivity at 
Babylon, had no other alphabet than the Chaldaean; they were not 
famed for any art, any manufacture whatsoever; and even in the 
time of Solomon they were obliged to pay dear for foreign artisans. 
To say that the Egyptians, the Persians, the Greeks, were instructed 
by the Jews, were to say that the Romans learned the arts from the 
people of Brittany. The Jews never were natural philosophers, nor 
geometricians, nor astronomers. So far were they from having public 
schools for the instruction of youth, that they had not even a term in 
their language to express such an institution. 



306 



JEWS MUST LIVE 



APPENDIX 



307 



The people of Peru and Mexico measured their year much better 
than the Jews, Their stay in Babylon and in Alexandria, during 
which individuals might instruct themselves formed the people to 
no art save that of usury. They never knew how to stamp money; 
and when Antiochus Sidetes permitted them to have a coinage of 
their own, they were almost incapable of profiting by this permission 
for four or five years. Indeed, this coin is said to have been struck 
at Samaria. Hence, it is, that Jewish medals are so rare, and nearly 
all false. In short, we find in them only an ignorant and barbarous 
people, who have long united the most sordid avarice with the most 
detestable superstition and the most invincible hatred for every 
people by whom they are tolerated and enriched. Still, we ought not 
to burn them. 

From Volatire to Heinrich Heine is a long step only in time. The 
natures of the men were very similar, in spite of the difference be- 
tween the two worlds into which they were both injected. Heine 
began as a Jew, the career which was to make him the pre-eminent 
man of letters of his century. He began on the lowest rung of the 
ladder: I feel safe in letting the case rest where he leaves it in his 
famous ballad entitled Disputation. To make it readable in English, 
I have had to take some important liberties, both of rhyme and 
rhythm: 

In the aula at Toledo 

all the trumpeters are blowing. 
From the city to the tourney 

merrily the mass is flowing. 

This is not to be a combat 

wherein steel on steel advances. 
Finely edged and deft scholastic 

words will be the only lances. 

Gallant Paladins whose thoughts are 

only for the sex that fires 
have surrendered the arena 

to the rabbis and the friars. 



For the iron helmets wherein 
All high matters are disputed 

scapula and arbei-confuss 
this day will be substituted. 

Which God is the true and only 
God? The one whose brawny story 

Rabbi Judah of Navarre says 
is the fabric of man's glory? 

Or the Christian God the Friar 
Jose the Franciscan swears is 

Father, Holy Ghost and Saviour 
as the crucifex he wears is? 

Out of a profound conviction 

backed by logic learned at college 

and quotations from author- 
ities one cannot but acknowledge, 

they will argue out the matter; 

each will set a little faster 
the procession of the facts that 
will decide which God is master. 

They have both agreed beforehand 
that, no matter how contrary, 

he who loses shall embrace the 
godhead of his adversary. 

For the Jew, should he be vanquished, 
baptism is the grim provision. 

And the Christian, if he lose, must 
undergo a circumcision. 

Each one had eleven followers, 
brave as only champions could be, 

pledged to share his fate no matter 
what the outcome of it would be. 



308 



JEWS MUST LIVE 



APPENDIX 



309 



So that while the Friar's backers 
with unflinching faith and steady 

hold the sacred water vessels 
for a lively Christening ready, 

swinging sprinkling brooms and censers 
wherefrom incense smoke is rising, 

briskly do the rabbi's followers 
whet their knives for circumcising. 

In the hall, prepared for battle, 
rest, relentless, both the forces, 

and the crowd awaits the signal, 
eager for the brave discourses. 

Underneath the golden canopy, 

with their courtiers gathered round them, 
beam the king and queen. The queen is 

such a child, it does confound them. 

Pert French nose, small chin, and tiny 
white teeth roguishly, beguiling: 

bright, bewitching are the rubies 
of her mouth when she is smiling. 

What a change is this from Paris! 

What a horror to befall her I 
Known at home as Blanche de Bourbon, 

Donna Blarca here they call her! 

And the king's name is Don Pedro, 
with the nickname of The Cruel. 

But this day he looks a little 
less the brute and more the fool. 

If the smile he gives the friars 

to the Jews is no less sunny, 
it's because they lead his troops and, 

more important, lend him money. 






Now the sound of drum and trumpet 
blare the signal Soon the battle 

of religions is to break out, 
and the wordy sabres rattle. 

The Franciscan friar opened 

with a burst of sacred passion, 
and his voice now harsh, now growling, 

crowed up in a curious fashion: 

"In the name of God the Father 
and the Son and Ghost," he cried out, 

"Let me first make sure that every 
Devilish sprite in you has died out." 

(He had learnt that in such combats 

little devils oft have hidden 
In the insides of the Jews, and 

prompted them when they were chidden.) 

Having thus yanked out the devil 

with his loudest exorcism, 
the Franciscan flared with dogmas 

quoted from the catechism. 

Firstly, he explained, the godhead, 
wherein three are comprehended, 

may be one God, when convenient, 
or the three in one God blended. 

Then he told how in a stable, 
with its beasts of burden laden, 

God was born, and how his mother 
bore Him yet remained a maiden. 

How they recognized His presence 
in the Bethlehem stable manger, 

with a calf and heifer lowing 

meekly round the lighted stranger. 



310 



JEWS MUST LIVE 



How the Saviour, now grown older, 
from king Herod's minions flying, 

went to Egypt and, still later, 
bowed to Pilate, still defying, 

and was curcified. How Pilate 
really wanted to release him, 

but the cursed Jew cried only 
crucifexion would appease him. 

How the Lord, albeit buried 
in a dark and bowldered prison, 

on the third day into heaven 
had in princely triumph risen. 

And when as the proper time comes 
hell return to earth in splendor 

at Jerosophat to judge them, 
every jewborn proud offendor. 

"Tremble Jewsl" the friar thundered. 

"It is he whom you tormented 
cruelly, with thorns and scourges, 

and your lying unrepented! 

"It is plain that the vindictive, 
foul and conscienceless behaviour 

that resulted in the murder 
of our precious one the Saviour, 

"still is strong in you, demons, 
spewed out by the lower regions; 

that your bodies are the barracks 
of the Devil's scary legions. 

"Is not this the grave opinion 
of Aquinas famed in story 

as the Mighty Ox of Learning 
by the monks of pious glory? 



APPENDIX 



311 



"0 you Jews! you are hyenas, 
wolves and jackals foul and hateful, 

graveyard prowlers who think only 
those who lick the great are grateful. 

"Not content with being monkeys, 
gallows-birds and bate perfidious, 

you must emulate the mud-born 
crocodile and vampire hideous. 

"You are owls and you are ravens, 
rattlesnakes, disgusting adders, 

cockatricss, screech-owls, Christ will 
trample out like empty bladders. 

"Toads and blindworms vipers 1 must you 
really bum? Or would you rather 

save your souls? Then flee the rabbi 
to the bosom of the Father. 

"Seek the church of love, the bright one, 
where the well of mercy bubbles. 

Bow your head into the hallowed 
basin and wash off your troubles. 

"Wash away the ancient adam 

and the vices that efface it. 
From your heart the stain of rancor 

wash, that God's love might replace it. 

"You can surely hear the Saviour. 

And how well your new names suit you! 
On his bosom shed the cohens 

and the levys that pollute you. 

"For our God is love incarnate, 
like a little lamb that's cherished. 

To atone your sins he let you 
nail him on the cross, and perished. 



312 



JEWS MUST LIVE 



"Therefore we are mild and human, 

slow to get into a passion, 
fond of peace and charitable, 

in the Saviour's gentle fashion. 

"And hereafter up in heaven, 

into seraphim converted, 
we shall wander, blest forever, 

lilies in our hands inserted. 

"We shall walk in spotless raiment 
(Not the stupid grey we're wearing!) 

Made of silk, brocade and muslin, 
Ribbons brightening to daring. 

"On our tonsures golden tresses 
where the bald spots now distress them 

Charming virgins deft of finger 
into pretty knots will dress them. 

"In those higher spheres the goblets 

in circumference so spacious 
will, for holding golden wine, be 

infinitely more capacious. 

"On the other hand, much smaller 
than the mouths of earthly ladies 

will the mouths be of the darlings 
of whose joy our rapture made is. 

"So in drinking, laughing, kissing 
we shall pass the ages proudly, 

singing happy hallelujahs, 
singing sacredly and loudly." 

Here the friar ceased. His followers, 

sensing an illumination, 
hastened forward with their vessels, 

for the baptism-operation. 



APPENDIX 



313 



But the water-hating Hebrews 
seemed obsessed with sickly grinning; 

and the rabbi of Navarre rose, 

cleared his throat, and made begining 

"For the sake of my salvation, 
I suppose, you have behowled me, 

and with dung-carts of abuse and 
barrows full of insults fouled me, 

"Each man follows but the method 

to his wants best calculated. 
So, instead of being angry, 

thank you, I'm propitiated. 

"First, your trinitarian doctrine 
Jews will never learn to swallow. 

You might teach them how to see it, 
but you cannot make them follow. 

"That three persons in your godhead 
and no more are comprehended 

is most moderate. The ancients 
on six thousand gods depended. 

"I am ignorant entirely 

of this God of yours, my brother. 
Nor have I the precious honor 

to have met his virgin mother. 

"I regret that some twelve hundred 
Years back (your church professes) 

he should have encountered with us 
grievous disagreeablenesses. 

"That the Jews in truth destroyed him 
rests upon your say-so solely, 

the delicto, corpus having 
on the third day vanished wholly. 



314 



JEWS MUST LIVE 



"It is equally uncertain 

whether he is a connection 
of our God who never married 

to the best of our recollection. 

"Our God like a bleeding lambkin 
for his people perish? Never. 

He is not so philanthropic, 

and, besides, too precious clever. 

"He is far from love incarnate. 

Rarely to affection yields he. 
God of thunder, God of vengeance, 

thunders not caresses wields he. 

"Yes, our God is great and living. 

In his heavenly hall is glory, 
and compared with him eternal 

ages are but transitory. 

"He is living. He is lusty. 

Not a priestly myth to fright us, 
Like your consecrated wafer, 

or the shadow of Cocytus. 

"He is strong and He is daring. 

Sun and moon and constellation 
in his hands, like people, vanish 

when he frowns his indignation. 

"Ah that terrifying greatness, 

sings King David, none can measure I 
Heaven his throne and earth his footstool 

are but playthings of his pleasure! 

"He is fond of pleasing music. 

Festal hymns to Him are grateful. 
But like grunts of suckling pigs He 

finds the chimes of churches hateful. 



APPENDIX 



315 



"Where Leviathan the mighty 

swims the awful floorless ocean, 
now and then the Lord will tease him 

and the waves into commotion, 

"(save, of course, upon the ninth day 

of the month of Ab, the morrow 
when they burnt his holy temple — 

that is still his day of sorrow ! ) , 

"more than a hundred miles Leviathan 
measures, and the sea's his feeder, 

Bigger than Og King of Bashan, 
with a tail thick as a cedar. 

"But his flesh is very dainty, 

and its flavor is perfection, 
as God's favorites will find out 

on the day of resurrection. 

"God will choose among the pious 
only those whose faith was stable, 

and for them, and for them only, 
will he set his golden table. 

"With a little garlic whitely 

dressed, and browned in wine, and toasted, 
pieces of Leviathan will 

look like Matelotes roasted. 

"Can you see white garlic gravy 
that horseradish bits embellish? 

Such a dainty even our friar 
Jose and his friends would relish. 

"And the raisin sauce about it 

makes a most delicious jelly. 
You have but to taste it and it's 

practically in your belly. 




APPENDIX 



as though it were but a matter 
of arranging for the friar 

to give up the precious foreskin, 
forfeit to the rabbi's ire. 



But the monks remained unshaken 
by the rabbi's sour derision, 

and were far from being ready- 
to submit to circumcision. 

And the Friar Jose hotly- 
cried: "The Jew has disregarded 

reason, and the laws of logic 
most ignobly has discarded. 

"What has fish to do with wafer? 

Raisin sauce with Christ's salvation? 
Shall a touch of garlic banish 

the bad odor of a nation? 

"Prom the rabbi's shameless bragging 
one cannot determine whether 

This Jew-God of his is fiddler, 
lawyer, cook or toreador, 

"Is my garb that of a jester? 

Do I look as if I'd fool them? 
I advise baptismal water 

though it might no more than cool him". 



To this speech the cautious rabbi 
with a fawning answer followed. 

He was boiling over. But a 
Hebrew's gall is better swallowed. 

He recited from the Mishna 

treatises and commentaries, 
quoted from the Tausvus-Yontoff 

where it delicately varies. 

And the angry friar mourning 
arguments he was in want of, 

raged: "I hope the devil takes you 
with your graceless Tausvus-Yontoff." 

"Can profanity go furtherl" 

Up the rabbi leaps and screeches, 

and the patient years forgotten, 
like a maniac's now his speech is, 

"If the Tausvus-Yontoffs nothing, 
What remains O vile detractor! 

Lord, you cannot overlook this I 
Punish, God, this malefactor 1 

"Is not Tausvus-Yontoff really 
your own very self? And can he 

go on living who has used your 
name more wretchedly than any? 

"Bid the earth consume him like the 

wicked followers of Korah 
whose misdeeds were not against you 

but against your holy torah? 

"Punish, Lord, this wicked baseness 
with your loudest thunder's thunder; 

with the pith and brimstone with which 
you laid sodom's sinners under. 



317 



APPENDIX 




319 



"With a hundred thousand warriors 
marched Mizzrayim's lord and master, 

all in armor shining, but you 

marched before us, stronger, faster. 



"You but raised your arm to drown them. 

Pharaoh and his host were smitten 
with less effort than this friar 

needs to drown a common kitten. 

"Strike, Jehovah, at this baldhead 
that the wicked may see clearly 

that the lightnings of your anger 
are not smoke and bluster merely. 

"Then III sing your praise and glory, 

evermore and O so proudly, 
I will dance and sing like Miriam. 

I will even sing more loudly." 

At this point the outraged friar 

interrupted in a fury: 
"God Almighty, if you heard him, 

Slay him and his lousy Jewry, 

"Before Ashtoreth and Belial, 
Lucifer whose vain ambition 

blindly led him with the rebel 
angels down into perdition, 

"I defy and mock you, rabbi, 
with your devilfish unsavory. 

I have eaten Jesus Christ and 
I am proof against your knavery. 



"O instead of talking to you 

I would sooner roast and bake you, 
You and all your race, upon a 

Funeral pyre, devil take you I" 

So the rabbi and the friar 
merge the fight in chaos utter. 

Plainly it is pointless for them 
to go on to rail and stutter. 

Twelve long hours this thing has lasted, 
neither showing signs of tiring, 

though the ladies stifle half yawns 
and their gallants are perspiring. 

Even the court has grown impatient. 

So the king, to end their snarling, 
holds his hands up, and to Donna 

Blanca turns, and asks that darling: 

"Tell me, frankly, your opinion. 

Who is right here, who is liar? 
To whom would you give the verdict, 

to the rabbi or the friar?" 

Donna Blanca's eyes are thoughtful 
that before had shone so gladly. 

Donna Blanca's childlike mouth is 
wistful as she answers sadly: 

"How can I say who is right here? 

Whose the precious truth is solely? 
But I fear me both the rabbi 

and the friar smell most foully I"